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Columbia  ©nitoersttp 
int^fCitpofJJtttxgork 

THE   LIBRARIES 


Bequest  of 

Frederic  Bancroft 

1860-1945 


THE 


BIOGRAPHY   OF 


ELD.  BARTON  WARREN  STONE, 


WRITTEN  BY  HIMSELF: 


ADDITIONS   AND   REFLECTIONS, 


BY  ELDER  JOHN  ROGERS. 


♦'Beware  lest  anyone  n.ake  a  prtj  oi,"  ij-o'i,  Th'ough  an  empty  and  deceitful 
philosophy,  ichich  jVacc'ordhig  to  tlie  tradition  of  men,  according  to  the  elements 
of  the  world,  and  not  accorrlingto  Ori-;* :,  y^r  dlllhc  i'ulr;,ess  of  the  Deity  resides 
Bubstanlially  in  hiii :    Ani  youttrcjcoiQfj'ete  Jh  Uin.^^— Faul. 


>rxTii    EDi'Troi'r. 


CIN"CINNATI: 

AMEEICAJT  CHRISTIAN  PUBLICATION  SOCIETY, 

CoR>«ER  OF  Eighth  and  Walnut  Streets^ 

18  53. 


Entered  according  to  Act  of  Congress  in  the  year  1846, 

By  John  Rogers, 

[n  the  Clerk's  office  of  the  District  Court  of  the  United  States  for  the 

District  of  Kentucky. 


'f'HM.^^^^- 


JAMES  &  CO.,  Stereotypers,  Cincinnati. 
J.  A,  &  v.  P.  JAMES'  Ste:im  Press. 


PREFACE, 


tn 

Oi 

o 

-^^  The  author  of  the  following  work,  was  induced  to  under- 
take it,  by  the  urgent  solicitations  of  the  relatives  and  friends 
of  Elder  Stone.  Deeply  sensible  of  his  incompetency  for  so 
great  a  work,  nothing  but  deference  for  the  opinion  of  his 
friends,  and  a  sense  of  duty  to  his  venerated  Father  in  the 
gospel,  could  have  disposed  him  to  attempt  it.  Such  as  it  is, 
it  is  now  with  great  diffidence,  offered  to  the  public.  The 
writer  is  fully  aware  of  its  many  imperfections  both  in  style 
and  arrangement.  Some  of  these,  at  least,  might  have  been  cor- 
rected, had  he  lived  nearer  the  printer,  and  had  had  more  time 
to  bestow  upon  the  work. 

For  these  imperfections,  under  the  circumstances,  his  friends, 
and  the  candid  reader,  will  make  due  allowance.  But  from  the 
whole  tribe  of  snarling  critics  he  neither  hopes,  nor  fears  any 
thing.  If  they  shall  show  him  his  errors,  he  will  endeavor  to 
correct  them.  He  aspires  only  to  be  a  follower  of  Jesus — a 
doer  of  good,  that  he  may  hear  the  plaudit  of  his  Master  at  last; 
"  Well  done,  good  and  faithful  servant." 

As  to  the  sources  whence  he  has  derived  his  facts  and  docu- 
ments, they  are  of  the  most  unquestionable  character;  as  they 
have  been  collected  from  authentic  writings,  or  living  wit- 
nesses. The  writer  believes  that  B.  W.  Stone,  the  much  abused 
and  persecuted  B.  W.  Stone,  was  one  of  the  greatest,  and  most 
consistent  Reformers,  that  has  appeared  in  any  age  since  the 
Apostacy — And  that  his  name  will  gather  new  accessions 
of  glory,  as  time  rolls  on.      That  for  his  successful,  and  con- 

iii 


IV  PREFACE. 

sistent   advocacy  of  the    Bible,  as   the   only  rule  of  faith  and 
practice,  and  the  only  foundation  of  Christian  Union ; — for  his 
unflinching   adherence    to    this  great  principle,  amidst  poverty, 
and  disgrace, — the  most  bitter  and  unrelenting  persecutions  from 
the  powerful  sects  of  the  day — and  the  faltering  and  desertion 
of  his    own  friends, — he    deserves,  and  will  receive  the  admi-^^^* 
ration    of  posterity.     The  history  of  B.  W.  Stone,  will  be  re-*^^- 
written  at  a  future  day,  when  time  shall  have  extinguished  the  ^^- 
prejudices  that  partyism    has   excited    against   him  ;  and  when  ■; 
the  Christian  world  will  be  disposed  to  award  to  him  that  po- 
sition as  a  Reformer,  and  Christian,  to  which  he  is  so  justly  en- 
titled.    The  present  writer  hopes  he  has  done  something  in  the 
way  of  preparing  materials  for  such  a  work.     That  his  humble 
effort   may  be    acceptable    to   his   brethren,  and    promotive    of 
the  cause  of  truth,  and  righteousness — that  it  may  tend  to  pro- 
mote the  union  of  christians,  and  the  salvation  of  sinners,  the 
great    ends    of  the   life    and  labors  of  the  pious  Stone,  is  the 
sincere  and  fervent  prayer  of  the  writer.     Amen. 

Carlisle,  Ky.  Oct  3,  1846. 


PREFACE. 


The  author  of  the  following  work,  was  induced  to  under- 
take it,  by  the  urgent  solicitations  of  the  relatives  and  friends 
of  Elder  Stone.  Deeply  sensible  of  his  incompetency  for  so 
great  a  work,  nothing  but  deference  for  the  opinion  of  his 
friends,  and  a  sense  of  duty  to  his  venerated  Father  in  the 
gospel,  could  have  disposed  him  to  attempt  it.  Such  as  it  is, 
it  is  now  with  great  diffidence,  offered  to  the  public.  The 
writer  is  fully  aware  of  its  many  imperfections  both  in  style 
and  arrangement.  Some  of  these,  at  least,  might  have  been  cor- 
rected, had  he  lived  nearer  the  printer,  and  had  had  more  time 
to  bestow  upon  the  work. 

For  these  imperfections,  under  the  circumstances,  his  friends, 
and  the  candid  reader,  will  make  due  allowance.  But  from  the 
whole  tribe  of  snarling  critics  he  neither  hopes,  nor  fears  any 
thing.  If  they  shall  show  him  his  errors,  he  will  endeavor  to 
correct  them.  He  aspires  only  to  be  a  follower  of  Jesus — a 
doer  of  good,  that  he  may  hear  the  plaudit  of  his  Master  at  last : 
"  Well  done,  good  and  faithful  servant." 

As  to  the  sources  whence  he  has  derived  his  facts  and  docu- 
ments, they  are  of  the  most  unquestionable  character;  as  they 
have  been  collected  from  authentic  writings,  or  living  wit- 
nesses. The  writer  believes  that  B.  W.  Stone,  the  much  abused 
and  persecuted  B.  W.  Stone,  was  one  of  the  greatest,  and  most 
consistent  Reformers,  that  has  appeared  in  any  age  since  the 
Apostacy — And  that  his  name  will  gather  new  accessions 
of  glory,  as  time  rolls  on.      That  for  his  successful,  and  con- 

iii 


IV  PREFACE. 

sistent  advocacy  of  the  Bible,  as  the  only  rule  of  faith  and 
practice,  and  the  only  foundation  of  Christian  Union ; — for  his 
unflinching  adherence  to  this  great  principle,  amidst  poverty, 
and  disgrace, — the  most  bitter  and  unrelenting  persecutions  from 
the  powerful  sects  of  the  day — and  the  faltering  and  desertion 
of  his  own  friends, — he  deserves,  and  will  receive  the  admi- 
ration of  posterity.  The  history  of  B.  W.  Stone,  will  be  re- 
written at  a  future  day,  when  time  shall  have  extinguished  the 
prejudices  that  partyism  has  excited  against  him ;  and  when 
the  Christian  world  will  be  disposed  to  award  to  him  that  po- 
sition as  a  Reformer,  and  Christian,  to  which  he  is  so  justly  en- 
titled. The  present  writer  hopes  he  has  done  something  in  the 
way  of  preparing  materials  for  such  a  work.  That  his  humble 
eflfort  may  be  acceptable  to  his  brethren,  and  promotive  of 
the  cause  of  truth,  and  righteousness — that  it  may  tend  to  pro- 
mote the  union  of  christians,  and  the  salvation  of  sinners,  the 
great  ends  of  the  life  and  labors  of  the  pious  Stone,  is  the 
sincere  and  fervent  prayer  of  the  writer.     Amen. 

Carlisle,  Ky.  Oct  3,  1846, 


CONTENTS. 

CHAPTER  I. 

Pagst. 
Birth  and  early  education 1 

CHAPTER    H. 

Enters  Guilford  Academy — Embraces  Christianity  among  the  Pres- 
byterians— Completes  his  Academic  course 6 

CHAPTER  ni. 

Becomes  a  candidate  for  the  Ministry — Studies  theology  under  Mr, 
Hodge  of  N.  Carolina — Abandons,  for  a  time,  his  theological  studies 
— Visits  Georgia—Is  appointed  professor  of  languages  in  a  Metho- 
dist Academy  near  Washington — Returns  to  ]N.  Carolina — Resumes 
his  theological  studies— Is  licensed  by  Orange  Presbytery,  and  sent 
to  preach  in  the  lower  part  of  the  State — Is  discouraged — Leaves  his 
field  of  labor,  and  directs  his  course  westward— A  variety  of  inci- 
dents on  his  journey  to  Nashville 12 

CHAPTER  IV. 

Reaches  Kentucky,  and  settles  in  the  close  of  the  year  '96,  as  the 
preacher  of  the  congregations  of  Caneridge  and  Concord,  Bourbon 
county — Is  appointed  by  Transylvania  Presbytery,  to  visit  the 
south,  to  solicit  funds  to  establish  a  college  in  Kentucky — From 
Charleston,  South  Carolina,  he  visits  his  mother,  and  returns  to 
Kentucky — In  the  fall  of  '98  receives  a  call  (which  he  accepts) 
from  the  united  congregations  of  Caneridge  and  Concord — A  day 
is  appointed  for  his  ordination — Refuses  to  receive  the  Confession 
of  Faith  without  qualification — Is  nevertheless  ordained 25 

CHAPTER  V. 

His  mind  is  greatly  agitated  by  Calvinistic  speculations — He  re-ex- 
amines the  Scriptures,  and  cordially  abandons  Calvinism— Hears 
of  a  great  religious  excitement  in  Logan  county,  Ky.,  in  the  spring 
of  1801,  and  hastens  to  attend  a  Camp-meeting  in  that  county — 
Is  astonished  at  the  wonderful  religious  exercises — Multitudes  con- 
fess the  Saviour — Returns  from  Logan  filled  with  religious  zeal— 
Under  his  labors  similar  scenes  occur  at  Caneridge  and  Concord — 
Great  excitement  and  religious  interest  pervade  the  community —  ^ 
Married  to  Elizabeth  Campbell,  July,  1801— Great  Caneridge' 
meeting — Description  of 30 


VI  CONTENTS. 

CHAPTER  VI. 

Page. 

An  account  of  Ihe  remarkable  religious  exercises,  witnessed  in  the 
beginning  of  the  1 9th  century , 39 

CHAPTER  VH. 

Hemorrhage  of  the  lungs  from  excessive  speaking,  &c. —Attends  a 
camp  meeting  at  Paris — Meets  with  opposition — Frees  his  slaves- 
Richard  M'Nemar,  John  Dunlavy,  John  Thompson,  Robert  Mar- 
shall and  himself  concur  in  religious  views — Revival  checked  by 
opposition — Party  ism  rekindled — M'Nemar  tried — Protest  against 
proceedings  of  Synod  in  ?/I'Nemar's  case,  and  withdrawal  of  Rich- 
ard M'Nemar,  John  Durdavy,  John  Thompson,  Robert  Marshall  and 
himself  from  jurisdiction  of  Synod— They  are  suspended — Formed 
themselves  into  a  separate  Presbytery,  called  Springfield  Presby- 
tery— Apology  published. — Abandons  Presbyterianism — Surrenders 
all  claim  to  salary—Last  Will  and  Testament  of  Springfield  Pres- 
bytery       42 

CHAPTER  Vni. 

Atonement — Change  of  views — Baptism  ;  is  himself  immersed — Fa- 
naticism makes  considerable  advances — The  Shakers  come — Some 
of  the  Preachers  and  people  led  off 56 

CHAPTER  IX. 

The  churches  had  scarcely  recovered  fiom  the  shock  of  Shakerism, 
when  Marshall  and  Thompson  became  disaffected — They  endeav- 
or to  introduce  a  human  Creed — But  failing,  they  return  to  the 
Presbyterian  Church — Their  character — B.  W.  Stone's  only  son 
dies,  1809 — His  wife,  in  May,  1810 — Her  pious  character — Breaks 
up  housekeeping — In  October,  1811,  was  married  to  Gelia  W. 
Bowen,  and  removes  to  Tennessee — Returns  to  Kentucky — Teach- 
es a  high  school  in  Lexington—Studies  the  Hebrew  language— Ap- 
pointed principal  of  the  Rittenhouse  Academy  in  Georgetown- 
Preaches  in  Georgetown,  where  he  founded  a  church  with  a  numer- 
ous congregation — Is  persuaded  to  resign  his  station  in  the  Acade- 
my, and  devote  his  whole  time  to  preaching— Teaches  a  private 
school  in  Georgetown— Goes  to  Meigs  county,  Ohio,  where  a  Bap- 
tist Association  agrees  to  assume  the  name  Christian — Remarkable 
dream — Travels  in  Ohio,  preaching  to  multitudes  and  baptizing 
many 

CHAPTER  X. 

A.  Campbell  appears — Visits  Kentucky— His  character  and  views 
— In  1826  Elder  Stone  commences  the  publication  of  the  Christian 
Messenger — In  1833  John  T.  Johnson  became  associated  with  El- 
der Stone  as  co-editor  of  the  Messenger — Continued  in  that  con- 


65 


CONTENTS. 

CHAPTER  I. 

Pagk. 
Birth  and  early  education 1 

CHAPTER    H. 

Enters  Guilford  Academy — Embraces  Christianity  among  the  Pres- 
byterians— Completes  his  Academic  course 6 

CHAPTER  m. 

Becomes  a  candidate  for  the  Ministry — Studies  theology  under  Mr. 
Hodge  of  iV.  Carolina — Abandons,  for  a  time,  his  theological  studies 
— Visits  Georgia — Is  appointed  professor  of  languages  in  a  Metho- 
dist Academy  near  Washington — Returns  to  N.  Carolina — Resumes 
his  theological  studies — Is  licensed  by  Orange  Presbytery,  and  sent 
to  preach  in  the  lower  part  of  the  State — Is  discouraged — Leaves  his 
field  of  labor,  and  directs  his  course  westward— A  variety  of  inci- 
dents on  his  journey  to  Nashville 12 

CHAPTER  IV. 

Reaches  Kentucky,  and  settles  in  the  close  of  the  year  '96,  as  the 
preacher  of  the  congregations  of  Caneridge  and  Concord,  Bourbon 
county — Is  appointed  by  Transylvania  Presbytery,  to  visit  the 
south,  to  sohcit  funds  to  establish  a  college  in  Kentucky — From 
Charleston,  South  Carolina,  he  visits  his  mother,  and  returns  to 
Kentucky — In  the  fall  of  '98  receives  a  call  (which  he  accepts) 
from  the  united  congregations  of  Caneridge  and  Concord — A  day 
is  appointed  for  his  ordination — Refuses  to  receive  the  Confession 
of  Faith  without  qualification — Is  nevertheless  ordained.  ....      25 

CHAPTER  V. 

His  mind  is  greatly  agitated  by  Calvinistic  speculations — He  re-ex- 
amines the  Scriptures,  and  cordially  abandons  Calvinism — Hears 
of  a  great  religious  excitement  in  Logan  county,  Ky.,  in  the  spring 
of  1801,  and  hastens  to  attend  a  Camp-meeting  in  that  county— ■ 
Is  astonished  at  the  wonderful  religious  exercises — Multitudes  con- 
fess the  Saviour — Returns  from  Logan  filled  with  religious  zeal— 
Under  his  labors  similar  scenes  occur  at  Caneridge  and  Concord — 
Great  excitement  and  religious  interest  pervade  the  community- 
Married  to  Elizabeth  Campbell,  July,  1801 — Great  Caneridge 
meeting — Description  of 30 


Vl  CONTENTS. 

CHAPTER  VI. 

Pack. 

An  account  of  the  remarkable  religious  exercises,  witnessed  in  the 
beginning  of  the  19th  century 39 

CHAPTER  VH. 

Hemorrhage  of  the  lungs  from  excessive  speaking,  &c.-- Attends  a 
camp  meeting  at  Paris — Meets  with  opposition — Frees  his  slaves- 
Richard  M'Nemar,  John  Dunlavy,  John  Thompson,  Robert  Mar- 
shall and  himself  concur  in  religious  views — Revival  checked  by 
opposition— Party  ism  rekindled — M'Nemar  tried — Protest  against 
proceedings  of  Synod  in  M'Nemar's  case,  and  withdrawal  of  Rich- 
ard M'Nemar,  John  Dunlavy,  John  Thompson,  Robert  Marshall  and 
himself  from  jurisdiction  of  Synod — They  are  suspended — Formed 
themselves  into  a  separate  Presbytery,  called  Springfield  Presby- 
tery— Apology  published. — Abandons  Presbyterianism — Surrenders 
all  claim  to  salary — Last  Will  and  Testament  of  Springfield  Pres- 
bytery       42 

CHAPTER  Vm. 

Atonement — Change  of  views — Baptism  ;  is  himself  immersed — Fa- 
naticism makes  considerable  advances — The  Shakers  come — Some 
of  the  Preachers  and  people  led  off 56 

CHAPTER  IX. 

The  churches  had  scarcely  recovered  from  the  shock  of  Shakerism, 
when  Marshall  and  Thompson  became  disaffected — They  endeav- 
or to  introduce  a  human  Creed — But  failing,  they  return  to  the 
Presbyterian  Church — Their  character — B.  W.  Stone's  only  son 
dies,  1809 — His  wife,  in  May,  1810 — Her  pious  character — Breaks 
up  housekeeping— In  October,  1811,  was  married  to  Celia  W. 
Bowen,  and  removes  to  Tennessee — Returns  to  Kentucky — Teach- 
es a  high  school  in  Lexington — Studies  the  Hebrew  language — Ap- 
pointed principal  of  the  Rittenhouse  Academy  in  Georgetown- 
Preaches  in  Georgetown,  where  he  founded  a  chm'ch  with  a  numer- 
ous congregation — Is  persuaded  to  resign  his  station  in  the  Acade- 
my, and  devote  his  whole  time  to  preaching— Teaches  a  private 
school  in  Georgetown — Goes  to  Meigs  county,  Ohio,  where  a  Bap- 
tist Association  agrees  to  assume  the  name  Christian — Remarkable 
dream — Travels  in  Ohio,  preaching  to  multitudes  and  baptizing 
many 

CHAPTER  X. 

A.Campbell  appears — Visits  Kentucky — His  character  and  views 
— In  1826  Elder  Stone  commences  the  publication  of  the  Christian 
Messenger — In  1833  John  T.  Johnson  became  associated  with  El- 
der Stone  as  co-editor  of  the  Messenger — Continued  in  that  con- 


65 


CONTENTS.  Vlt 

Pagk. 
nexion  till  B.  W.  Stone  removed  to  Illinois— They  succeed  in 
uniting  the  Churches  in  Kentucky,  whose  members  had  been  in- 
vidiously called  Stonites  and  Campbellites— In  1834  B.  W.  Stone 
removes  to  Jacksonville,  Illinois — Effects  a  union  there  between 
those  called  Christians  and  Reformers 75 

CHAPTER  XL 

B.  W.  Stone  visits  Indiana,  Ohio,  and  Kentucky  for  the  last  time — 
Visits  Carlisle  and  Caneridge — Returns  home 80 

CHAPTER  Xn. 

Mr.  Stone's  account  of  his  visit  to  Kentucky — Finds  much  to  approve 
— Some  things  to  disapprove — Advice  to  a  young  preacher — His 
last  preaching  tour  in  Missouri — Last  public  discourse — Death    .      93 

CHAPTER   Xm. 

Notice  of  the  death  and  Character  of  B.  W.  Stone,  by  his  son  Barton 
101.— By  A.  Campbell,  and  Jacob  Creath,  105.— By  Dr.  Morton, 
108— By  T.  M.  Allen,  1 10— By  J.  T.  Matlock,  111— By  the 
Church  of  Christ  at  Caneridge,  1  I3.--By  A.  Rains,  116 — By  F. 
R.  Palmer,  1 18.— By  T.  Smith,  118.— By  J.  E.  Matthews,  119— 
By  Love  Jameson,  1 1 9.— Incidents  connected  with  the  early  his- 
tory of  B.  W.  Stone,  furnished  by  D.  Purviance,  120. — Discourse 
occasioned  by  the  Death  of  B.  W.  Stone — By  J.  A  Gano    .    .    .     130 

Introduction  to  the  Apology  of  the  Springfield  Presbytery    ....     147 

APOLOGY PART  I. 

Embraced  between  pages  147  and  191,  containing  a  particular  ac- 
count of  the  causes,  which  in  a  regular  chain,  led  the  members  of 
the  Springfield  Presbytery,  to  withdraw  from  the  Synod  of  Ky,   , 

APOLOGY — PART    II. 
A  compendious  view  of  the  Gospel,  191.     Human   Depravity,  191. 
Regeneration,  192 — The  Gospel,  193 — The  Gospel  the  means    of 
Regeneration,  202 — Faith,  205 — Objections  answered, 210 

APOLOGY PART  III. 

Observations  introductory  to  Remarks  on  the  Confession  of  Faith,  222 
—Remarks  on  Creeds  and  Confessions  in  general,  231 — On  the 
Westminster  Confession  in  particular 235 


Vm  CONTENTS. 

PART  SECOND.  * 

CHAPTER  I. 

character  of  barton  "w.  stoxe. 

Pack. 

His  character — as  a  Husband — Father — Neighbor — He  was  just — 
Gentle — Disliked  controversy — Loved  peace 248 

CHAPTER  H. 

CHARACTER    OF    B.    W.    STONE — CONTIXUED. 

He  was  given  to  hospitality  —  Was  respected  by  all  who  knew 
him — Loved  by  many  of  his  religious  opponents — Good  moral 
character,  awarded  him  by  all — Instances — He  was  grave  and  dig- 
nified in  all  his  deportment,  whether  in  the  pulpit  or  out  of  it  .    .    260 

CHAPTER  HI. 

CHARACTER    OF    B.    W.    STONE- -COXTINUEDJ 

His  candor  and  honesty  in  matters  of  religion — His  humility  and 
modesty — Strong  personal  attachments — Was  greatly  devoted  to  his 
family — Was  supremely  devoted  to  the  interests  of  the  Church  and 
salvation  of  sinners 271 

CHAPTER  IV. 

CHARACTER  OF  B.  W.  STONE CONTINUED. 

The  piety  and  benevolence  of  Barton  W.  Stone,  as  illustrated  in 
his  position  and  practice  in  reference  to  the  question  of  Slavery — 
He  was  a,  man  of  great  independence  of  mind — Of  great  firmness 
and  decision  of  character — Was  unaspiring — Superior  to  envy  and 
jealousy — His  position  and  character  as  a  Reformer — Poetry.  .    .    287 

CHAPTER  V. 

A  brief  history  of  the  Union  which  took  place,  in  Ky.  in  1832  be- 
tween B.  W.  Stone,  and  those  associated  with  him,  and  those  asso- 
ciated with  A.  Campbell '.    •  .    .    .    317 

CHAPTER  VI. 

Preliminary  observations — History  of  the  exercises,  or  bodily  agita- 
tions under  the  ministry  of  Wesley,  Whitefield,  Edwards,  I3uel 
— Among  the  Baptists  in  Virginia — Those  strange  affections  coun- 
tenanced and  encouraged  by  Wesley,  Erskine,  Watson,  White- 
field,  Edwards — Professor  Hodge  regards  them  as  the  offspring  of 
natural  causes,  and  not  the  result  of  any  divine  influence — In  a 
great  majority  of  cases  they  affect  the  ignorant  and  imaginative — 
Are  infectious — Proved  by  various  examples — Are  no  evidence  of 
the  divine  favor — It  can  never  be  shown  that   they  arise  from  gen- 


CONTENTS.  IX 

Page 

uine  christian  feeling — No  such  results  followed  the  Apostles' 
preaching — The  cases  referred  to  by  their  apologists  not  in  point 
— The  testimony  of  Scripture  directly  against  them — Examples — 
These  exercises  not  the  offspring  of  any  thing  peculiar  to  any 
foife  of  Calvinism  or  Arminianisra — Therefore  cannot  be  plead- 
ed in  proof  of  any  thing  peculiar  to  any  of  them — Mr.  Wesley  re- 
garded them  as  a  sort  of  miraculous  attestations  of  the  truth  of  his 
preaching — Instances — Genuine  Christians  and  even  the  talented 
sometimes  have  been  subject  to  them — Yet  generally  they  affect  the 
ignorant  and  nervous — Where  these  exercises  have  been  encour- 
aged, they  have  greatly  prevailed — Where  opposed,  they  have  not 
— The  case  of  the  Pentecostians  peculiar — No  justification  of  such 
irregularities — They  promote  fanaticism,  censoriousness,  &c.,  ex- 
emplified in  various  cases — These  extravagances  in  religion  may  be 
traced  to  the  operation  of  false  notions  of  the  means  of  enjoying 
pardon  upon  persons  of  nervous  temperaments — John  L.  Waller's 
mistakes  corrected 348 


A   SHORT  HISTORY 

OF   THE 

LIFE   OF  BARTON  W.  STONE, 

WRITTEN  BY  HIMSELF. 

DESIGNED  PRINCIPALLY  FOR  HIS  CHILDREN  AND  CHRISTIAN 
FRIENDS. 


CHAPTER  I. 

Birth  and  early  education. 

I  WAS  born  near  Port-Tobacco,  in  the  State  of  Mary- 
land, December  24th,  1772.  My  father,  John  Stone, 
died  when  I  was  very  young.  I  have  no  recollection  of 
him  in  life.  My  mother,  whose  maiden  name  was  Mary 
Warren,  a  few  years  after  the  death  of  ray  father,  with 
a  large  family  of  children  and  servants,  moved  to  the 
then  called  back- woods  of  Virginia,  Pittsylvania  county, 
near  Dan  river,  about  eighty  miles  below  the  Blue 
Mountain.  This  occurred  in  1779,  during  the  revolu- 
tionary war. 

The  manners  and  customs  of  the  people,  among  whom 
we  resided,  were  exceedingly  simple — no  aspirations  for 
wealth  or  preferment — contentment  appeared  to  be  the 
lot  of  all,  and  happiness  dwelt  in  every  breast  amidst 
the  abundance  of  home  stores,  acquired  by  honest  in- 
dustry. Benevolence,  and  kindness  in  supplying  the 
wants  of  new-comers,  as  late  immigrants  were  called, 
were  universal.  Courts  of  justice  were  rare  and  far 
distant  from  us.  To  remedy  this  inconvenience,  the 
A  1 


BIOGRAPHY    OF 


neighborhoods  selected  their  best  men,  whose  duty  was 
to  preserve  order,  and  administer  justice.  By  them 
Lynch's  law  was  frequently  executed  on  offenders. 
Sports  of  the  most  simple  kind  were  generally  practiced, 
and  friendship  and  good  feeling  universally  reigned. 
Religion  engaged  the  attention  of  but  a  few.  Indeed, 
our  parson  himself  mingled  in  all  the  sports  and  pass- 
times  of  the  people,  and  was  what  may  be  termed  a  man 
of  pleasure. 

Frequent  calls  were  made  for  men  to  aid  in  our  revo- 
lutionary struggles  against  our  enemies,  the  British  and 
tories.  Those  calls  were  promptly  obeyed  by  the  hardy 
sons  of  the  back-woods.  Parents  in  tears  cheerfully 
equipt  their  w^illing  sons  for  the  tented  field.  Never 
shall  I  forget  the  sorrows  of  my  widowed  mother  when 
her  sons  shouldered  their  firelocks,  and  marched  away  to 
join  the  army.  Never  will  the  impressions  of  my  own 
grief  be  erased  from  the  tablet  of  my  memory,  when 
these  scenes  occurred. 

We  knew  that  General  Green  and  Lord  Cornwallis 
would  shortly  meet  in  mortal  combat  not  far  from  us. 
The  whole  country  was  in  great  anxiety  and  bustle. 
Nothing  was  secure  from  the  depredation  of  the  tories, 
and  of  bandits  of  thieves  worse  than  they.  My  mother 
had  some  valuable  horses  needed  for  the  use  of  the  farm, 
to  secure  which  from  being  taken  by  scouting  parties, 
she  sent  me  with  my  two  elder  brothers  to  conceal  them 
in  a  thicket  of  brushwood,  not  far  distant  from  home. 
This  was  to  me,  even  then,  a  gloomy  day.  It  was  the 
day  when  Green  and  Cornwallis  met  at  Guilford  Court- 
House,  in  North  Carolina,  about  thirty  miles  distant  from 
us.  We  distinctly  heard  the  roar  of  the  artillery,  and 
awfully  feared  the  result. 

The  soldiers,  when  they  returned  home  from  their  war- 
tour,  brought  back  with  them  many  vices  almost  unknown 
to  us  before  ;  as  profane  swearing,  debauchery,  drunk- 
enness, gambling,  quarreling  and  fighting.  For  having 
been  soldiers,  and  having  fought  for  liberty,  they  were 
respected  and  caressed  by  all.     They  gave  the  ton  to 


BARTON    W.    STONE.  3 

the  neighborhood,  and  therefore  their  influence  m  de- 
moralizing society  was  very  great.  These  vices  soon 
became, genera],  and  almost  honorable.  Such  are  uni- 
versally the  effects  of  war,  than  which  a  greater  evil 
cannot  assail  and  afflict  a  nation. 

In  such  society  were  my  youthful  days  spent ;  but  in 
these  vices  I  never  participated.  From  my  earliest  re- 
collection I  drank  deeply  into  the  spirit  of  liberty,  and 
was  so  warmed  by  the  soul-inspiring  draughts,  that  I 
could  not  hear  the  name  of  British,  or  tories,  without  feel- 
ing a  rush  of  blood  through  the  whole  system.  Such 
prejudices,  formed  in  youth,  are  with  difficulty  ever  re- 
moved. I  confess  their  magic  influence  to  this  advanced 
day  of  my  life,  especially  when  the  name  tory  is  men- 
tioned— so  many  injuries,  fresh  in  my  recollection,  at- 
tach to  that  name. 

I  was  early  sent  to  school  to  a  very  tyrant  of  a  teach- 
er, who  seemed  to  take  pleasure  in  whipping  and  abusing 
his  pupils  for  every  trifling  offence.  I  could  learn  no- 
thing through  fear  of  him.  When  I  was  called  on  to  recite 
my  lessons  to  him,  I  was  so  affected  with  fear  and  trem- 
bling, and  so  confused  in  mind,  that  I  could  say  nothing. 
I  remained  with  him  but  a  few  days,  and  was  sent  to 
another  teacher  of  a  different  temper,  with  whom  I  ac- 
quired with  facility  the  first  rudiments  of  an  English  ed- 
ucation, reading,  writing,  and  arithmetic.  Here  I  must 
enter  my  protest  against  tyrannical  and  ill-disposed  teach- 
ers. Such  are  a  curse  to  any  neighborhood  in  which 
they  may  teach.  Teachers  should  be  the  most  patient, 
self-possessed,  and  reasonable  of  men ;  yet  of  such  firm- 
ness as  to  secure  authority  and  respect.  The  rod 
should  be  rarely  used — only  in  cases  ojf  necessity ;  and 
then  by  the  arm  of  mercy.  He  should  act  the  part  of 
a  kind  father  towards  them  as  his  children.  Gain  their 
respect  and  love,  and  they  will  delight  in  obedience, 
and  rarely  fail  to  learn  the  lessons  given  to  them. 

Grammar,  geography,  and  the  branches  of  science 
now  taught  in  common  schools,  were  then  unknown, 
and  not  sought  after.     My  old  teacher,  Robert  W.  So- 


4  BIOGRAPHY    OF 

merhays,  an  Englishman,  was  considered  in  our  neigh- 
borhood, a  prodigy  of  learning.  After  I  had  continued 
with  him  for  four  or  five  years,  he  pronounced  me  a 
finished  scholar,  and  such  indeed  was  I  considered  gen- 
erally in  the  neighborhood.  This,  with  my  natural 
love  of  letters,  fired  my  mind  and  increased  my  exer- 
tions to  rise  to  eminence.  Being  naturally  ambitious 
to  excel,  the  praises  lavished  unsparingly  upon  me, 
swelled  my  vanity,  and  caused  me  to  think  myself  a 
little  above  mediocrity. 

From  the  time  I  was  able  to  read,  I  took  great  de- 
light in  books,  and  preferred  them  to  any  company,  and 
often  retired  from  my  young  companions  to  indulge  in 
the  pleasure  of  reading.  But  books  of  science  were 
the  rarest  articles  in  our  country,  and  in  fact  were  not 
to  be  found  in  our  back- woods.  Nothing  but  a  few 
novels,  as  Peregrine  Pickle,  Tom  Jones,  Roderic  Ran- 
dom, and  such  trash,  could  I  obtain.  These  were  poor 
helps,  and  yet  from  reading  these,  my  ardent  thirst  for 
knowledge  increased.  The  Bible  we  had ;  but  this 
being  the  only  book  read  in  our  schools,  had  become 
so  familiar  by  constantly  reading  it  there,  that  I  wished 
variety.  Here  I  wish  to  leave  my  testimony  in  favor 
of  making  the  Bible  a  school  book.  By  this  means 
the  young  mind  receives  information  and  impressions, 
which  are  not  erased  through  life.  The  Bible,  not 
read  in  school,  is  seldom  read  afterwards.  To  this,  as 
one  leading  cause,  maybe  attributed  the  present  growth 
of  infidelity  and  skepticism,  then  scarcely  known,  and 
never  openly  avowed  in  all  our  country. 

As  soon  as  liberty  from  the  yoke  of  Britain  was 
achieved,  the  priests'  salaries  were  abolished,  and  our 
parsons  generally  left  us,  and  many  returned  to  England. 
Every  man  did  what  seemed  right  in  his  own  eyes  ; 
wickedness  abounded,  the  Lord's  day  was  converted 
into  a  day  of  pleasure,  and  the  house  of  worship  de- 
serted. A  few  Baptist  preachers  came  in  amongst  us, 
some  of  whom  I  well  remember,  as  Samuel  Harris, 
Button  Lane,  S.  Cantrell,  &c.     They  began  to  preach 


BARTON    W.     STONE.  5 

to  the  people,  and  great  effects  followed.  Multitudes 
attended  their  ministrations,  and  many  were  immersed. 
Immersion  was  so  novel  in  those  parts,  that  many  from 
a  distance  were  incited  to  come  in  order  to  see  the  or- 
dinance administered. 

I  was  a  constant  attendant,  and  was  particularly  in- 
terested to  hear  the  converts  giving  in  their  experi- 
ence. Of  their  conviction  and  great  distress  for  sin, 
they  were  very  particular  in  giving  an  account,  and 
how  and  when  they  obtained  deliverance  from  their 
burdens.  Some  were  delivered  by  a  dream,  a  vision, 
or  some  uncommon  appearance  of  light — some  by  a 
voice  spoken  to  them,  ''  Thy  sins  are  forgiven  thee" — 
and  others  by  seeing  the  Saviour  with  their  natural 
eyes.  Such  experiences  were  considered  good  by  the 
church,  and  the  subjects  of  them  were  received  for 
baptism,  and  into  full  fellowship.  Great  and  good  was 
the  reformation  in  society.  Knowing  nothing  better,  I 
considered  this  to  be  the  work  of  God,  and  the  way  of 
salvation.  The  preachers  had  the  art  of  affecting  their 
hearers  by  a  tuneful  or  singing  voice  in  preaching. 

About  this  time  came  in  a  few  Methodist  preachers. 
Their  appearance  was  prepossessing — grave,  holy, 
meek,  plain  and  humble.  Their  very  presence  check- 
ed levity  in  all  around  them — their  zeal  was  fervent 
and  unaffected,  and  their  preaching  was  often  electric 
on  the  congregation,  and  fixed  their  attention.  The 
Episcopalians  and  Baptists  began  to  oppose  them  with 
great  warmth.  The  Baptists  represented  them  as  de- 
nying the  doctrines  of  grace,  and  of  preaching  salvation 
by  works.  They  publicly  declared  them  to  be  the  lo- 
custs of  the  Apocalypse,  and  warned  the  people  against 
receiving  them.  Poor  Methodists !  They  were  then 
but  few,  reproached,  misrepresented,  and  persecuted  as 
unlit  to  live  on  the  earth.  My  mind  was  much  agitated, 
and  was  vascilating  between  these  two  parties.  For  some 
time  I  had  been  in  the  habit  of  retiring  in  secret,  morn- 
ing and  evening,  for  prayer,  with  an  earnest  desire  for 
religion ;  but  being  ignorant  of  what  I  ought  to  do,  I 


BIOGRAPHY    OF 


became  discouraged,  and  quit  praying,  and  engaged  in 
the  youthful  sports  of  the  day. 

My  father's  will  was,  that  when  I,  the  youngest  child, 
should  arrive  at  the  age  of  twenty-one  years,  his  estate 
should  be  equally  divided  among  his  children,  except 
the  part  bequeathed  to  my  mother.  When  I  was  fifteen 
or  sixteen  years  of  age,  my  three  elder  brothers  were 
grown,  and  about  to  start  into  the  world  pennyless.  It 
was  proposed  that  a  division  of  our  property  be  made. 
To  this  I  willingly  acceded:  and  it  was  accordingly 
done  to  the  satisfaction  of  all.  When  my  part  was  as- 
signed me,  my  mind  was  absorbed  day  and  night  in 
devising  some  plan  to  improve  it.  At  length  I  came 
to  the  determination  to  acquire,  if  possible,  a  liberal 
education,  and  thus  qualify  myself  for  a  barrister.  I 
communicated  my  mind  to  my  mother  and  brothers, 
who  all  cordially  approved  of  my  purpose,  and  gave 
the  promise  of  pecuniary  aid,  should  I  need  it.  Imme- 
diately! began  to  arrange  my  affairs  to  put  my  purpose 
into  execution. 


CHAPTER  II. 

Enters  Guilford  Academy — Embraces  Christianity  among  the  Presbyteri- 
ans— Completes  his  Academic  course. 

Having  determined  on  my  future  course,  I  bade 
farewell  to  my  mother,  brothers,  companions  and  neigh- 
bors, and  directed  my  way  to  a  noted  Academy  in  Guil- 
ford, North  Carolina,  under  the  direction  of  Doc.  David 
Caldwell.  Here  I  commenced  the  Latin  Grammar  the 
first  day  of  February,  1790.  With  the  ardor  of  Eneas' 
son,  I  commenced  with  the  full  purpose  to  acquire  an 
education,  or  die  in  the  attempt.  With  such  a  mind, 
every  obstacle  can  be  surmounted  in  the  affairs  of  life. 
I  stript  myself  of  every  hindrance  for  the  course — de- 
nied myself  of  strong  food — lived  chiefly  on  milk  and 
vegetables,  and  allowed  myself  but  six  or  seven  hours 


BARTON    W.    STONE.  7 

in  the  twenty- four  for  sleep.  By  such  indefatigable 
application  to  study,  as  might  be  expected,  I  passed 
several  classes,  until  I  came  up  with  one  of  equal  ap- 
plication, with  which  I  continued  through  the  whole  of 
our  academic  course. 

When  I  first  entered  the  academy,  there  had  been, 
and  then  was,  a  great  religious  excitement.  About 
thirty  or  more  of  the  students  had  lately  embraced  re- 
ligion under  the  ministration  of  James  McGready,  a 
Presbyterian  preacher  of  exceeding  popularity,  piety, 
and  engagedness.  I  was  not  a  little  surprised  to  find 
those  pious  students  assembled  every  morning  before 
the  hour  of  recitation,  and  engaged  in  singing  and 
praying  in  a  private  room.  Their  daily  walk  evinced 
to  me  their  sincere  piety  and  happiness.  This  was  a 
source  of  uneasiness  to  my  mind,  and  frequently  brought 
me  to  serious  reflection.  I  labored  to  banish  these  se- 
rious thoughts,  believing  that  religion  would  impede 
my  progress  in  learning — would  thwart  the  object  I  had 
in  view,  and  expose  me  to  the  frowns  of  my  relatives 
and  companions.  I  therefore  associated  with  that  part 
of  the  students  who  made  light  of  divine  things,  and 
joined  with  them  in  their  jests  at  the  pious.  For  this 
my  conscience  severely  upbraided  me  when  alone,  and 
made  me  so  unhappy  that  I  could  neither  enjoy  the 
company  of  the  pious  nor  of  the  impious. 

I  now  began  seriously  to  think  it  would  be  better  for 
me  to  remove  from  this  academy,  and  go  to  Hampden- 
Sidney  College,  in  Virginia ;  for  no  other  reason  than 
that  I  might  get  aw^ay  from  the  constant  sight  of  reli- 
gion. I  had  formed  the  resolution  and  had  determined 
to  start  the  next  morning,  but  w^as  prevented  by  a  very 
stormy  day.  I  remained  in  my  room  during  that  day, 
and  came  to  the  firm  resolution  to  pursue  my  studies 
there,  attend  to  my  own  business,  and  let  every  one 
pursue  his  own  way.  From  this  I  have  learned  that 
the  most  effectual  way  to  conquer  the  depraved  heart, 
is,  the  constant  exhibition  of  piety  and  a  godly  life  in 
the  professors  of  religion. 


8  BIOGRAPHY    OF 

Having  formed  this  resolution,  I  was  settled  for  a 
short  time,  until  my  room-mate,  Benjamin  McReynolds, 
a  pious  young  Virginian,  politely  asked  me  to  walk 
with  him  a  short  distance  in  the  neighborhood,  to  hear 
a  certain  preacher.  I  consented,  and  walked  with  him. 
A  crowd  of  people  had  assembled — the  preacher  came 
— it  was  James  McGready,  whom  I  had  never  seen 
before.  He  rose  and  looked  around  on  the  assembly. 
His  person  was  not  prepossessing,  nor  his  appearance 
interesting,  except  his  remarkable  gravity,  and  small 
piercing  eyes.  His  coarse  tremulous  voice  excited  in 
me  the  idea  of  something  unearthly.  His  gestures 
were  sui  generis^  the  perfect  reverse  of  elegance. 
Every  thing  appeared  by  him  forgotten,  but  the  salva- 
tion of  souls.  Such  earnestness — such  zeal — such 
powerful  persuasion,  enforced  by  the  joys  of  heaven 
and  miseries  of  hell,  I  had  never  witnessed  before. 
My  mind  was  chained  by  him,  and  followed  him  closely 
in  his  rounds  of  heaven,  earth  and  hell,  with  feelings 
indescribable.  His  concluding  remarks  were  address- 
ed to  the  sinner  to  flee  the  wrath  to  come  without  de- 
lay. Never  before  had  I  comparatively  felt  the  force 
of  truth.  Such  was  my  excitement,  that  had  I  been 
standing,  I  should  have  probably  sunk  to  the  floor  un- 
der the  impression. 

The  meeting  over,  I  returned  to  my  room.  Night 
coming  on,  I  walked  out  into  an  old  field,  and  seriously 
reasoned  with  myself  on  the  all-important  subject  of 
religion.  What  shall  I  do  ?  Shall  I  embrace  religion 
now^,  or  not?  I  impartially  weighed  the  subject,  and 
counted  the  cost.  If  I  embrace  religion,  I  must  incur 
the  displeasure  of  my  dear  relatives,  lose  the  favor  and 
company  of  my  companions — become  the  object  of 
their  scorn  and  ridicule — relinquish  all  my  plans  and 
schemes  for  worldly  honor,  wealth  and  preferment,  and 
bid  a  final  adieu  to  all  the  pleasures  in  which  I  had 
lived,  and  hoped  to  live  on  earth.  Are  you  willing  to 
make  this  sacrifice  to  religion  ?  No,  no,  was  the  an- 
swer of  my  heart.     Then  the  certain  alternative  is,  you 


BARTON    W.    STONE. 


must  be  damned.  Are  you  willing  to  be  damned — to 
be  banished  from  God — from  heaven — from  all  good — 
and  suffer  the  pains  of  eternal  fire  ?  No,  no,  responded 
my  heart — I  cannot  endure  the  thought.  After  due 
deliberation,  I  resolved  from  that  hour  to  seek  religion 
at  the  sacrifice  of  every  earthly  good,  and  immediately 
prostrated  myself  before  God  in  supplication  for  mercy. 

According  to  the  preaching,  and  the  experience  of 
the  pious  in  those  days,  I  anticipated  a  long  and  pain- 
ful struggle  before  I  should  be  prepared  to  come  to 
Christ,  or,  in  the  language  then  used,  before  I  should 
get  religion.  This  anticipation  was  completely  realized 
by  me.  For  one  year  I  was  tossed  on  the  waves  of 
uncertainty — laboring,  praying,  and  striving  to  obtain 
saving  faith — sometimes  desponding,  and  almost  de- 
spairing of  ever  getting  it. 

The  doctrines  then  publicly  taught  were,  that  man- 
kind were  so  totally  depraved,  that  they  could  not  be- 
lieve, repent,  nor  obey  the  gospel — that  regeneration 
was  an  immediate  work  of  the  Spirit,  whereby  faith 
and  repentance  were  wrought  in  the  heart.  These 
things  were  pourtrayed  in  vivid  colors,  with  all  earnest- 
ness and  solemnity.  JVow  was  not  Men,  the  accepted 
time — now  was  not  then^  the  day  of  salvation  ;  but  it 
was  God's  own  sovereign  time,  and  for  that  time  the 
sinner  must  wait. 

In  February,  1791,  with  many  of  my  fellow  students, 
I  went  some  distance  to  a  meeting  on  Sandy  River,  in 
Virginia.  J.  B.  Smith,  president  of  Hampden-Sidney 
College,  Cairy  Allen,  James  Blythe,  Robert  Marshall, 
and  James  McGready,  were  there.  On  Lord's-day  Pre- 
sident Smith  spoke  on  these  words:  "The  sacrifices 
of  God  are  a  broken  spirit ;  a  broken  and  a  contrite 
heart,  0  God,  thou  wilt  not  despise."  In  his  descrip- 
tion of  a  broken  and  contrite  heart,  I  felt  my  own  de- 
scribed. Hope  began  to  rise,  and  my  sorrow-worn 
heart  felt  a  gleam  of  joy.  He  urged  all  of  this  charac- 
ter to  approach  the  Lord's  table  that  day,  on  pain  of 
his  sore  displeasure.     For  the  first  time,  I  partook  of 


10  BIOGRAPHY    OF 

the  Lord's  supper.  T  In  the  evening  the  honest  J.  M'- 
Gready  addressed  the  people  from  ^^Tekel,  thou  art 
weighed  in  the  balances,  and  art  found  wanting."  He 
went  through  all  the  legal  works  of  the  sinner — all  the 
hiding  places  of  the  hypocrite — all  the  resting  places 
of  the  deceived — he  drew  the  character  of  the  regen- 
erated in  the  deepest  colors,  and  thundered  divine  an- 
athemas against  every  other.  Before  he  closed  his  dis- 
course I  had  lost  all  hope — all  feeling,  and  had  sunk 
into  an  indescribable  apathy. 1  He  soon  after  inquired 
of  me  the  state  of  my  mind.  I  honestly  told  him.  He 
labored  to  arouse  me  from  my  torpor  by  the  terrors  of 
God,  and  the  horrors  of  hell.  I  told  him  his  labors  were 
lost  upon  m'e — tliM  I  was  entirely  callous.  He  left 
me  in  this  gloomy  state,  without  one  encouraging  word. 

In  this  state  I  remained  for  several  weeks.  I  wan- 
dered alone — my  strength  failed  me,  and  sighs  and 
groans  filled  my  days.  My  relatives  in  Virginia  heard 
of  my  situation,  and  sent  for  me.  My  altered  appear- 
ance surprised  them.  My  old  mother  took  me  in  pri- 
vate, and  asked,  what  is  the  matter?  I  told  her  all. 
She  wept  much.  She  had  always  been  a  praying  wo- 
man, and  a  member  of  the  Church  of  England  ;  but 
from  this  time  she  more  earnestly  sought  the  Lord, — 
united  with  the  Methodists,  and  lived  and  died  a  Chris- 
tian. My  visit  proved  to  be  a  blessing  to  several  of 
my  relatives,  who  were  awakened  to  a  sense  of  their 
dangerous  condition,  and  inclined  to  turn  to  the  Lord. 

After  a  few  days  stay  in  Virginia  I  returned  to  the 
academy  in  the  same  state  of  mind.  Soon  after  I  at- 
tended a  meeting  at  Alamance,  in  Guilford  county. 
Great  was  the  excitement  among  the  people.  /  On  the 
Lord's-day  evening  a  strange  young  preacher,  William 
Hodge,  addressed  the  people.  His  text  I  shall  never 
forget,  "  God  is  love."  With  much  animation,  and 
with  many  tears  he  spoke  of  the  Love  of  God  to  sin- 
ners, and  of  what  that  love  had  done  for  sinners.  My 
heart  warmed  with  love  for  that  lovely  character  de- 
scribed, and  momentary  hope  and  joy  would  rise  in  my 


BAHTON    W.    STONE.  11 

troubled  breast.  My  mind  was  absorbed  in  the  doc- 
trine— to  me  it  appeared  new.  But  the  common  ad- 
monition, Take  heed  lest  you  he  deceived^  w^ould  quickly 
repress  them,  j  This  cannot  be  the  mighty  work  of  the 
spirit,  which  you  must  experience — that  instantaneous 
work  of  Almighty  powder,  which,  like  an  electric  shock, 
is  to  renew  the  soul  and  bring  it  to  Christ. 

The  discourse  being  ended,  I  immediately  retired  to 
the  woods  alone  with  my  Bible.  Here  I  read  and 
prayed  w4th  various  feelings,  between  hope  and  fear. 
But  the  truth  I  had  just  heard,  "  God  is  love,"  prevail- 
ed. Jesus  came  to  seek  and  save  the  lost — "Him  that 
Cometh  unto  me,  I  will  in  no  w^ise  cast  out."  I  yield- 
ed and  sunk  at  his  feet  a  willing  subject.  I  loved  him 
— I  adored  him — I  praised  him  aloud  in  the  silent  night, 
— in  the  echoing  grove  around.  I  confessed  to  the 
Lord  my  sin  and  folly  in  disbelieving  his  word  so  long 
— and  in  following  so  long  the  devices  of  men.  I  now 
saw  that  a  poor  sinner  was  as  much  authorized  to  be- 
lieve in  Jesus  at  first,  as  at  last — that  now  was  the  ac- 
cepted time,  and  day  of  salvation. 

From  this  time  till  I  finished  my  course  of  learning, 
I  lived  devoted  to  God.  The  study  of  the  dead  lan- 
guages and  of  the  sciences  were  not  irksome  but  pleas- 
ant, from  the  consideration  that  I  was  engaged  in  them 
for  the  glory  of  God,  to  whom  I  had  unreservedly  de- 
voted my  all.  During  this  period  a  few  incidents  trans- 
pired, which  were  severe  trials  of  my  faith.  My  ex- 
penses for  boarding,  tuition,  clothing,  books,  &c.,  were 
considerable  ;  far  more  than  I  had  anticipated.  My 
funds  were  nearly  exhausted  ;  my  small  patrimony  had 
suffered  loss.  I  could  not  procure  decent  clothes,  or 
books,  or  things  indispensably  necessary.  I  had  se- 
rious thoughts  of  relinquishing  my  studies,  and  men- 
tioned it  to  my  good  friend  and  father,  Doct.  Caldwell. 
He  urged  me  to  go  forward,  and  promised  to  wait  with 
me,  till  I  should  be  able  to  pay  him.  Encouraged  by 
him,  I  renewed  my  application  through  difficulties  great, 
till  I  had  finished  my  course  of  studies. 


12  BIOGRAPHY   OF 


CHAPTER  III. 

Becomes  a  candidate  for  the  Ministry — Studies  theology  under  Mr.  Hodge 
of  N.  Carolina — Abandons,  for  a  time,  his  theological  studies — Visits 
Georgia — Is  appointed  professor  of  languages  in  a  Methodist  Academy 
near  Washington — Returns  to  N.  Carolina— Resumes  his  theolo^cal 
studies — Is  licensed  by  Orange  Presbytery,  and  sent  to  preach  in  the 
lower  part  of  the  State — Is  discouraged — Leaves  his  field  of  labor,  and 
directs  his  course  westward — A  variety  of  incidents  on  his  journey  to 
Nashville. 

Having  finished  my  academic  course,  I  advised  with 
my  good  friend  Dr.  Caldwell,  with  regard  to  my  future 
career.  I  made  known  to  him  my  great  desire  to  preach 
the  gospel ;  but  that  I  had  no  assurance  of  being  di- 
vinely called  and  sent.  He  removed  my  scruples  on 
this  subject,  by  assuring  me  that  I  had  no  right  to  ex- 
pect a  miracle  to  convince  me — and  that  if  I  had  a 
hearty  desire  to  glorify  God  and  save  sinners  by  preach- 
ing, and  if  my  fathers  in  the  ministry  should  encourage 
me,  I  should  hesitate  no  longer.  He  was  glad  to  hear 
of  my  desire,  and  in  order  to  expedite  my  licensure, 
he  gave  me  a  text,  and  requested  me  to  write  a  dis- 
course upon  it,  and  present  it  to  the  next  Presbytery, 
when  I  should  offer  myself  a  candidate  for  the  minis- 
try.    By  doing  this  I  should  be  set  forward  six  months. 

In  the  year  1793  I  with  several  more  of  my  fellow 
students  became  candidates  for  the  ministry  in  the  Or- 
ange Presbytery.  Samuel  Holmes,  a  prodigy  of  gen- 
ius, (afterwards  president  of  the  North  Carolina  Uni- 
versity,) and  myself  put  ourselves  under  the  direction 
of  William  Hodge,  of  Orange  county.  North  Carolina. 
The  Presbytery  had  assigned  us  particular  subjects  of 
divinity  to  study,  as  parts  of  trial,  against  their  next 
stated  session,  among  which,  were  the  Being  and  At- 
tributes of  God,  and  the  Trinity,  with  certain  theses  on 
which  to  write.  We  commenced  in  high  spirits. 
Witsius  on  the  Trinity  was  put  into  our  hands.  I  had 
never  before  read  any  books  on  theology  but  the  Bible. 
This  had  been  my  daily  companion  since  I  became  se- 


BARTON    W.    STONE.  13 

riously  disposed  to  religion.  From  it  I  had  received 
all  my  little  stock  of  divinity.  It  was  my  life,  my 
comfort  and  guide.  In  fact,  by  my  close  attention  to 
other  studies,  I  had  but  little  time  and  opportunity  to 
read  any  thing  else.  My  mind  had  remained  happily 
ignorant  of  and  undisturbed  by  polemic  and  obscure 
divinity.  The  doctrine  of  the  Trinity  may  have  been  oc- 
casionally glanced  at  by  our  preachers,  but  was  never 
made  the  subject  of  a  discourse  in  my  hearing. 

Witsius  would  first  prove  that  there  was  but  one 
God,  and  then  that  there  were  three  persons  in  this  one 
God,  the  Father,  Son  and  Holy  Ghost— that  the  Father 
was  unbegotten — the  Son  eternally  begotten,  and  the 
Holy  Ghost  eternally  proceeding  from  the  Father  and 
the  Son — that  it  was  idolatry  to  worship  more  Gods 
than  one,  and  yet  equal  worship  must  be  given  to  the 
Father,  the  Son,  and  Holy  Ghost.  He  wound  up  all 
in  incomprehensible  mystery.  My  mind  became  con- 
fused, so  much  confused  that  I  knew  not  how  to  pray. 
Till  now,  secret  prayer  and  meditation  had  been  my 
delightful  employ.  It  was  a  heaven  on  earth  to  ap- 
proach my  God,  and  Saviour;  but  now  this  heavenly 
exercise  was  checked,  and  gloominess  and  fear  filled 
my  troubled  mind.  I  had  serious  thoughts  of  relinquish- 
ing the  study  of  theology  entirely,  and  of  engaging  in 
some  other  business.  I  made  known  my  case  to  my 
fellow-student  S.  Holmes,  but  to  none  else.  He  ac- 
knowledged that  his  mind  was  similarly  affected.  We 
laid  the  book  aside  as  unprofitable  as  well  as  unintelli- 
gible to  us — calculated  to  involve  our  minds  in  mystic 
darkness,  and  to  cool  the  ardor  of  our  devotion.  We 
heard  of  Dr.  Watts'  treatise  on  the  subject.  We  sought 
for  it,  and  obtained  it.  This  we  read  with  pleasure  and 
understanding,  and  received  his  views. 

The  next  session  of  our  Presbytery  came  on.  W^e 
with  many  other  candidates  attended.  Old  father  Pa- 
tillo  was  there,  who  himself  embraced  Watts'  views 
on  the  Trinity.  The  examination  of  the  candidates  on 
theology  was  laid  on  him.     When  he  came  to  the  sub- 


14  BIOGRAPHY    OF 

ject  of  Trinity,  he  was  very  short,  and  his  interrogato- 
ries involved  no  peculiarities  of  the  system.  Our  an- 
swers were  honest  and  satisfactory.  The  reasons  why 
he  was  so  short  and  indefinite  on  this  subject  were, 
doubtless,  to  prevent  debate  on  the  subject  in  Presby- 
tery, and  to  maintain  peace  among  its  members. 

Before  the  next  session  of  Presbytery,  when  we  were 
to  receive  licensure,  my  mind  had  become  much  de- 
pressed, from  various  causes.  My  pecuniary  resources 
had  failed,  and  none  of  my  relatives  were  willing  to 
aid  me.  Having  been  so  long  engaged  and  confined 
to  the  study  of  systematic  divinity  from  the  Calvinistic 
mould,  my  zeal,  comfort,  and  spiritual  life  became  con- 
siderably abated.  My  mind  was  embarrassed  with 
many  abstruse  doctrines,  which  I  admitted  as  true ;  yet 
could  not  satisfactorily  reconcile  with  others  which  were 
plainly  taught  in  the  Bible.  For  these  causes  I  became 
so  depressed  in  mind,  that  I  determined  to  give  up  the 
idea  of  preaching,  and  engage  in  some  other  calling. 

With  this  determination,  I  collected  my  last  resources 
of  money  (about  fifteen  dollars)  and  started  alone  to 
the  state  of  Georgia.  When  I  had  gone  half  my  jour- 
ney, I  was  suddenly  seized  with  a  violent  fever.  Be- 
ing scarce  of  money,  and  entirely  among  strangers,  I 
determined  to  travel  on.  One  day  the  fever  rose  so 
high,  that  I  was  bereft  of  reason,  and  found  by  a  phi- 
lanthropist sitting  on  my  horse,  which  was  feeding  on 
the  side  of  the  road.  He  took  me  to  his  house,  where 
I  remained  till  the  next  morning,  when  the  fever  had 
considerably  abated,  and.  my  senses  were  restored. 
Contrary  to  good  advice,  I  started  on  my  journey,  and 
with  much  pain  arrived  at  my  brother  Matthew  Stone's, 
in  Georgia,  Oglethorpe  county.  Here  I  remained  sick 
for  several  months. 

The  Methodists  had  just  established  an  academy 
near  Washington,  under  the  superintendence  of  a  Mr. 
Hope  Hull,  a  very  distinguished  preacher  of  that  de- 
nomination. Through  the  influence  of  my  brothers,  I 
was  chosen  professor  of  languages.     We  commenced 


barto:n  w.  stone,  15 

with  about  seventy  students,  about  the  beginning  of 
1795.  I  exerted  myself  to  fill  the  appointment  with 
honor  to  myself  and  profit  to  my  pupils,  and  had  the 
unspeakable  satisfaction  of  receiving  the  approbation 
of  the  trustees  of  the  institution,  and  of  the  literati  of 
the  country.  Men  of  letters  were  few  at  that  time,  es- 
pecially in  that  part  of  the  world,  and  were  regarded 
with  more  than  common  respect.  The  marked  atten- 
tion paid  me  by  the  most  respectable  part  of  the  com- 
munity, was  nearly  my  ruin.  Invitations  to  tea  parties 
and  social  circles  were  frequent.  I  attended  them  for 
a  while,  until  I  found  that  this  course  would  cause  me 
to  make  shipwreck  of  faith  and  a  good  conscience. 
Though  I  still  maintained  the  profession  of  religion, 
and  did  not  disgrace  it  by  improper  conduct,  yet  my 
devotion  was  cold,  and  communion  with  God  much  in- 
terrupted. Seeing  my  danger,  I  denied  myself  of  these 
fascinating  pleasures,  and  determined  to  live  more  de- 
voted to  God. 

I  constantly  attended  on  the  ministrations  of  Mr. 
Springer,  a  very  zealous  Presbyterian  preacher,  near 
Washington.  With  him  I  became  intimate,  and  to  him 
was  warmly  attached.  By  his  discourses  I  was  always 
profited,  and  began  to  feel  a  very  strong  desire  again 
to  preach  the  gospel.  These  impressions  I  resisted,  and 
labored  to  suppress  ;  the  consequence  of  which  was, 
that  my  comforts  were  destroyed.  At  length  I  deter- 
mined to  resume  my  theological  studies,  and  prepare 
myself  for  the  ministry. 

About  this  time,  a  great  many  Frenchmen,  who  had 
fled  from  the  reign  of  terror  in  France,  landed  in  Geor- 
gia. Washington  was  full  of  them.  The  trustees  of 
the  academy  employed  one  of  them,  Francois  Aubir, 
to  teach  the  French  language.  With  him  I  learned  the 
language  more  perfectly,  having  acquired  some  know- 
ledge of  it  before,  with  a  certain  Doct.  Hale,  of  North 
Carolina. 

In  the  winter  of  1795,  I  accompanied  a  number  of 
Methodist  preachers  to  a  general  conference  at  Charles- 


16  BIOGRAPHY    OF 

totij  South  Carolina.  Hope  Hull  was  among  them. 
It  was  a  pleasant  journey,  and  our  stay  in  the  city  was 
highly  agreeable.  The  road  from  the  Black  Swamp  to 
Charleston  was  surpassed  by  none  in  the  world  for 
beauty  and  goodness.  It  was  perfectly  levelled  and 
straight.  On  each  side  it  was  beautified  with  ever- 
greens in  the  swamps,  and  with  stately  long-leaf  pines, 
and  pendant  moss  on  the  sands  and  dry  ground. 

Having  returned  to  Washington,  I  continued  to  teach 
till  the  spring  of  1796.  Then,  having  resigned  my 
professorship  to  the  trustees,  I  started  back  to  North 
Carolina,  with  a  determination  to  receive  from  Orange 
Presbytery  a  license  to  preach.  I, had  now  more  than 
enough  of  money  to  discharge  all  my  debts.  The  day 
of  my  departure  was  a  day  of  sorrow.  I  bade  an  af- 
fectionate farewell  to  my  pupils  and  numerous  friends, 
and  hurried  off  alone.  Nothing  of  moment  occurred 
in  my  solitary  journey,  till  I  arrived  at  the  Presbytery. 
Here  I  met  with  many  of  my  warm  friends,  and  our 
joyful  salutation  was  mutual. 

At  this  Presbytery,  I,  with  several  other  candidates, 
received  license.  Never  shall  I  forget  the  impressions 
made  on  my  mind  when  a  venerable  old  father  address- 
ed the  candidates,  standing  up  together  before  the 
Presbytery.  After  the  address,  he  presented  to  each  of 
the  candidates  the  Bible  (not  the  confession  of  faith,) 
with  this  solemn  charge,  "  Go  ye  into  all  the  world, 
and  preach  the  gospel  to  every  creature."  Appoint- 
ments were  then  made  for  us.  Robert  Foster  and  my- 
self, licensed  at  the  same  time,  were  appointed  to  ride 
and  preach  in  the  lower  parts  of  the  state,  till  the  next 
stated  Presbytery.  After  adjournment  I  proceeded  to 
my  mother's,  in  Virginia. 

Having  remained  at  my  mother's  a  short  time,  I  re- 
turned to  Carolina,  and  met  with  my  colleague,  R. 
Foster,  and  having  preached  together,  we  proceeded 
to  our  destination  in  the  lower  parts  of  the  state,  where 
we  arrived  m  a  few  days,  and  made  our  appointments 
for  the  Lord's-day  following.     While  we  were  waiting 


BARTON   W.    STONE.  17 

for  our  first  appointment,  my  companion  came  to  the 
determination  to  preach  no  more,  and  in  this  purpose 
he  remained  through  life ;  for  he  never  after  attempted 
it.  His  reason  was,  that  he  was  not  qualified  for  such 
a  solemn  work.  This  was  the  prevailing  argument  I 
had  brought  against  myself;  and  now  coming  from  one 
against  himself,  whom  I  viewed  ray  superior,  I  sunk 
under  it,  and  secretly  resolved  to  leave  that  field,  and 
seek  some  distant  country,  where  I  should  be  a  perfect 
stranger.  Florida  was  then  in  my  view.  Next  morn- 
ing, while  my  companion  was  absent,  I  mounted  my 
horse  and  started  alone.  This  w^as  on  Saturday,  in  the 
beginning  of  May,  1796. 

On  the  Lord's-day  I  attended  a  meeting  in  the  neigh- 
borhood, where  I  had  lodged  the  night  before.  A 
pious  old  lady  was  there,  and  knew  me.  She  suspect- 
ed my  intentions,  and  told  me  plainly  that  she  feared  I 
was  acting  the  part  of  Jonah — solemnly  warned  me  of 
the  danger,  and  advised  me,  if  I  disliked  the  lower 
parts  of  the  state,  to  go  over  the  mountains,  to  the 
West.  This  advice  pleased  me,  and  determined  me  at 
once  for  the  West.  In  the  evening  of  that  day,  to  my 
surprise,  I  saw  Robert  Foster  in  the  congregation.  He 
approached  me,  and  gently  upbraided  me  for  leaving 
him.  I  told  him  my  determination  to  go  to  the 
West.  He  immediately  agreed  to  accompany  me. 
Next  morning  we  started,  without  naming  to  any  one 
our  destination. 

We  quickly  got  into  the  region  of  strangers,  and 
wished  to  remain  among  such  through  life — to  such  a 
low  state  had  our  minds  fallen.  Having  crossed  the 
mountain  at  the  Flower  gap,  and  New  River  at  Her- 
bert's ferry,  we  were  jogging  leisurely  along  the  way 
to  Fort  Chiswell,  when  passing  a  small  house  on  the 
road  side,  a  man  hailed  us,  and  ran  out  to  us.  He  was 
an  intimate  acquaintance,  and  a  pious  brother.  Captain 
Sanders,  from  North  Carolina.  He  was  moving  his 
family  to  Cumberland  ;  but  by  some  accident  was  obli- 
ged to  abide  where  he  was  for  one  season.     He  con- 


18  BIOGRAPHY    OF 

strained  us  to  tarry  with  him,  and  said  you  must  preach 
for  us  next  Sabbath  at  the  Presbyterian  meeting  house, 
not  far  distant.  We  both  refused  ;  but  at  length  con- 
sented that  he  might  make  an  appointment  for  worship, 
and  we  would  attend  and  worship  with  them. 

On  Lord's-day  a  large  congregation  met  at  Grimes's 
meeting  house,  on  Reed  creek.  With  great  difficulty  I 
was  prevailed  on  to  ascend  the  pulpit.  While  singing 
and  praying,  my  mind  was  happily  relieved,  and  I  was 
enabled  to  speak  with  boldness,  and  with  profit  to  the 
people.  I  was  pressingly  solicited  for  another  appoint- 
ment. This  congregation,  and  several  more  in  the 
county,  (Wythe,  Va.,)  were  all  entirely  destitute  of 
preaching.  I  prevailed  on  my  companion  to  tarry  an- 
other week,  and  afterwards  we  would  push  forward,  we 
knew  not  where.  I  made  several  appointments  for  the 
ensuing  week,  one  at  Smith's  meeting  house,  near  Sam- 
uel Ewen's — an  Israelite  in  whom  was  no  guile — an- 
other at  Col.  Austin's,  the  proprietor  of  the  lead  mines 
on  New  River.  The  urgent  and  affectionate  entreaties 
of  the  people  for  me  to  abide  with  them  for  a  while, 
prevailed,  and  I  made  a  number  of  appointments.  My 
companion  determined  to  leave  me,  journeying  to  the 
West.  On  May  23,  1796,  he  left  me.  The  separation 
was  painful,  nor  did  we  know  where  or  when  we  should 
ever  meet  in  this  world. 

I  continued  in  Wythe  and  Montgomery  counties, 
preaching  frequently,  till  July.  The  people  were  atten- 
tive, kind,  and  liberal,  yet  I  greatly  desired  to  go  for- 
ward to  the  West,  and  bade  them  farewell,  never  ex- 
pecting to  visit  them  again.  That  night,  according  to 
a  previous  promise,  I  lodged  with  Mr.  Stonger,  a 
Dutch  Lutheran  minister.  I  was  kindly  received  and 
entertained.  I  find  in  my  journal,  written  at  that  time, 
these  Latin  words :  Nocte  pulices  me  deturbant,  et 
somnum  fugant.     Tcedet  me  vitse. 

The  next  day  I  journeyed  forward,  and  at  night  came 
to  Mr.  Thomas's,  on  South  Holstein.  I  had  inquired 
into  the  character  of  the  family  before  I  came  there.    I 


BARTON   W.    STONE.  19 

was  informed  that  they  were  a  very  religious  family  of 
Baptists — that  the  old  lady  and  daughter  were  very 
zealous.  My  horse  being  put  away,  I  went  into  the 
house  and  sat  down  in  silence.  The  old  lady  and 
daughter  were  busily  spinning,  and  the  old  gentleman 
in  conversation  with  another  aged  man.  One  of  them 
observed  to  the  other  that  a  discovery  had  been  lately 
made,  that  if  the  logs  of  a  house  be  cut  in  the  full 
moon  of  February,  a  bed-bug  would  never  molest  that 
house.  I  was  so  well  pleased  with  the  idea  of  unhous- 
ing  these  filthy,  hateful  vermin,  that  I  broke  silence, 
and  felicitated  the  country  on  this  happy  discovery.  1 
then  asked  whether  any  discovery  had  been  made  for 
banishing  fleas  from  a  house.  I  was  answered  in  the 
negative.  That  is  a  pity,  said  I ;  for  I  have  heard  of 
such  a  place  as  hell ;  but  if  hell  be  worse  than  to  be 
bedded  with  ten  thousand  fleas,  it  must  be  a  dreadful 
place.  This,  as  I  intended,  roused  the  mother  and 
daughter.  Yes,  said  the  old  lady,  there  is  a  hell,  and 
if  you  do  not  repent,  and  be  converted,  you  will  And  it 
to  your  eternal  sorrow.  The  daughter  zealously  sanc- 
tioned these  awful  declarations,  and  both  of  them  af- 
fectionately exhorted  me  to  repentance  in  many  words. 
For  some  minutes  they  gave  me  no  opportunity  to  re- 
spond. At  length,  I  smilingly  said,  you  are  Christians, 
I  suppose  ;  Christianity  may  be  a  good  thing,  but,  mad- 
am, there  are  strange  things  in  that  system,  hard  to  be 
understood.  I  heard  a  man  lately  preach,  that  a  man 
must  be  born  again  before  he  could  get  to  heaven ; 
now,  do  you  believe  this  ?  Yes,  I  do,  said  she,  calling 
me  an  ignorant  Nicodemus.  Do,  madam,  tell  me  what 
it  is  to  be  born  again.  She  described  it  well,  and  re- 
ally felt  for  my  supposed  condition.  I  stated  many 
common  cavils  against  the  doctrine,  which  she  answer- 
ed w^th  intelligence.  Wearied  vWth  my  supposed  in- 
fidelity, she  ceased  to  talk.  The  old  man  took  a  candle, 
and  invited  me  to  bed.  I  observed  to  him,  I  wish  to 
hear  you  pray  first,  for  Christians  always  pray  in  their 
families  evening  and  morning.     He  was  thunder  strick- 


20  BIOGRAPHY    OF 

en,  and  walked  the  floor  backwards  and  forwards, 
deeply  groaning.  The  old  lady  laid  the  Bible  on  the 
table;  still  he  walked  and  groaned.  I  then  said,  if  you 
will  not  pray,  I  will  try.  I  then  advanced  to  the  table, 
read,  sung,  and  prayed,  and  immediately  retired  to  bed. 
Next  morning  I  rose  early,  and  was  met  at  the  door  of 
the  stairs  by  the  mother  and  daughter.  They  gently 
reproved  me  for  my  deception — apologised  for  their 
conduct,  and  dismissed  me  with  their  blessing. 

I  started  in  the  morning  early  on  my  journey  to  Cum- 
berland, and  on  Saturday  night  lodged  near  where  Ed- 
ward Crawford,  a  Presbyterian  preacher  lived,  on  Hol- 
stein.  On  Sunday  I  attended  his  meeting,  a  perfect 
stranger,  and  determined  to  remain  so  till  after  worship. 
Here,  to  my  astonishment,  I  saw  my  companion,  R. 
Foster,  who  had  stopped  in  that  neighborhood,  and  was 
teaching  a  school.  He  proposed  introducing  me  to  the 
preacher.  I  declined  an  introduction  till  after  worship. 
He  would  do  it,  and  the  consequence  was,  I  had  to 
preach.  On  Holstein  I  tarried  several  days,  and  form- 
ed some  valuable  acquaintances,  among  whom  Samuel 
Edmonson  and  his  brother  were  pre-eminent.  Near 
them  is  the  Ebbing  spring,  to  me  a  great  natural  curi- 
osity. 

I  left  my  companion,  R.  Foster,  whom  I  saw  no  more 
for  many  years.  Our  last  interview  was  in  Tennessee, 
soon  after  which  he  died.  I  journeyed  solitarily  along 
to  Knoxville,  and  went  to  the  house  of  rendezvous  for 
travelers  through  the  wilderness  to  Nashville.  Traveling 
through  the  wilderness  was  yet  considered  dangerous 
because  of  the  Indians.  But  two  travelers  were  at  the 
house  waiting  for  company.  I  was  overpersuaded  by 
them  to  venture  through.  Having  laid  up  our  provi- 
sion for  ourselves  and  horses,  we  left  Knoxville  August 
14th,  1796. 

My  two  companions  were  of  very  different  tempera- 
ments. One  was  a  West  Tennesseean,  a  large,  coarse 
back- woodsman,  and  Indian-fighter  of  great  courage  ; 
the  other  was  a  South  Carolinian,  the  greatest  coward  I 


BARTON    W.    STONE.  21 

ever  saw.  We  chose  the  Tennesseean  for  our  captain 
and  leader.  Nothing  of  any  note  happened  until  we 
had  crossed  Clinch  river.  About  sunset  we  discovered 
fifteen  or  twenty  Indians  about  a  hundred  yards  distant 
from  us,  on  the  edge  of  a  canebreak.  They  sprang  up. 
Our  leader  said  to  us,  follow  me — and  rode  on  with  a 
quick  pace.  We  followed  with  equal  speed  for  several 
miles,  then  slacked  our  gait  for  a  council.  It  was  con- 
cluded that  the  Indians  would  pursue  us,  but  if  they  had 
no  dogs,  we  could  evade  them.  The  Cumberland 
mountain  was  but  a  few  miles  ahead ;  we  knew  we 
could  not  ascend  it  at  night  without  danger  to  ourselves 
and  horses,  therefore  concluded  to  turn  off  the  road  a 
short  distance  at  the  foot  of  the  mountain,  and  lie  con- 
cealed till  morning.  According  to  this  arrangement, 
we  cautiously  rode  to  the  mountain,  turned  aside  into  a 
thick  brushwood,  tied  our  horses,  and  laid  down  on 
our  blankets  to  rest.  Being  much  fatigued,  I  slept  so 
soundly  that  I  did  not  perceive  a  shower  of  rain,  which 
had  awaked  the  other  two,  and  driven  them  off  to  seek 
shelter.  At  length  I  awoke,  and  missed  my  company. 
Every  thing  was  profoundly  silent,  except  the  wolves 
and  foxes  in  the  mountain.  My  feelings  were  unplea- 
sant. I  almost  concluded  that  the  Indians  had  sur- 
prised them,  and  that  they  had  fled.  I  remembered 
that  the  same  God  who  had  always  protected  me,  was 
present,  and  could  protect  me  still.  To  him  I  humbly 
commended  myself,  laid  down  again,  and  securely  slept 
till  day,  when  I  saw  my  companions  about  a  hundred 
yards  off,  sheltered  by  a  large  tree.  I  blamed  them 
for  leaving  me  thus  exposed  to  the  ravening  beasts 
around. 

In  climbing  the  mountain  that  morning,  my  horse  lost 
one  of  his  fore  shoes.  At  this  I  was  troubled,  knowing 
that  it  would  be  almost  impossible  to  get  him  to  the 
settlement  in  Cumberland.  He  soon  became  very  lame. 
I  applied  to  the  Tennesseean  to  let  me  ride  his  pack- 
horse,  and  put  his  pack  on  mine.  He  unfeelingly  re- 
fused.    I  trotted  after  my  horse,  and  drove  him  along 


22  ^  BIOGRAPHY    OF 

after  the  company,  till  I  was  overcome  by  weariness. 
They  neither  permitted  me  to  ride  their  horses,  nor 
slacked  their  pace,  and  finally  rode  ofi',  and  left  me 
alone  in  the  wilderness.  I  traveled  leisurely  along 
afoot,  driving  my  horse  before  me,  vexed  at  the  base- 
ness of  my  company  in  leaving  me  alone  in  this  man- 
ner. 

I  had  now  arrived  at  the  frontier  settlement  of  West 
Tennessee,  on  Bledsoe's  creek,  at  the  cabin  of  Major 
White.  Here  I  w^as  kindly  entertained,  and  rested 
several  days,  and  then  proceeded  to  Shiloh,  near  where 
Gallatin  now  stands.  Here  I  joyfully  met  with  many 
old  friends  and  brethren,  who  had  lately  moved  from 
Carolina,  among  whom  were  my  fellow  students  and 
fellow  laborers,  William  McGee  and  John  Anderson, 
the  latter  of  whom  agreed  to  travel  and  preach  with  me 
through  all  the  settlements  of  Cumberland.  A  length 
of  time  was  not  then  required  to  do  this,  for  the  settle- 
ments extended  but  a  few  miles  from  Nashville,  which 
at  that  time,  was  a  poor  little  village,  hardly  worth 
notice. 

Among  other  settlements  visited  by  us,  was  that  on 
Mansker's  creek.  Here  we  often  preached  to  respect- 
able and  large  assemblies,  from  a  stand  erected  by  the 
people  in  a  shady  grove.  At  the  same  time  a  dancing 
master  was  lecturing  the  youth  in  the  neighborhood  in 
his  art.  This  I  evidently  saw  was  drawing  their  atten- 
tion from  religion.  I  spoke  my  mind  publicly  and 
freely  against  the  practice,  and  boldly  and  zealously 
protested  against  it.  Some  of  the  youth  withdrew  from 
his  lectures,  which  highly  exasperated  the  teacher.  He 
swore  he  would  whip  me  the  next  time  I  preached 
there.  I  came  to  my  appointment,  and  so  did  he  with 
a  band  of  ruffians,  armed  with  clubs,  and  stood  in  a 
half  circle  before  me  while  preaching,  in  striking  dis- 
tance. Unappalled  at  their  menaces,  I  proceeded  in 
my  discourse,  nor  did  I  forget  the  dancers,  but  drub- 
bed them  without  mercy.  The  bandit  soon  saw  that 
the  gaze  of  the  congregation  was  upon  them.     Like 


BARTON    W.    STONE. 

cowards,   they  sneaked   off,   one  by  one,   and   disap- 
peared. 

At  the  same  place,  and  at  another  time,  I  was  pub- 
lickly  attacked  by  an  old  deist,  immediately  after  I  had 
closed  my  discourse,  and  descended  from  the  stand. 
He  walked  up  to  me,  and  said,  I  suppose  you  know 
me,  sir.  No,  sir,  said  I,  I  have  no  knowledge  of  you. 
I  am  Burns,  the  celebrated  deist  of  this  neighborhood. 
Mr.  Burns,  said  I,  I  am  sorry  to  hear  you  boast  of  your 
infidelity  ;  pray,  sir,  inform  me,  what  is  a  deist  ?  Said 
he,  the  man  that  believes  there  is  but  one  God.  Sir, 
said  I,  this  is  my  belief,  taught  me  by  the  Bible.  But, 
sir,  what  is  the  character  of  your  God  ?  I  believe,  said 
he,  that  he  is  infinitely  good,  just,  and  merciful. 
Whence,  Mr.  Burns,  did  you  gain  this  information  ? 
From  the  book  of  nature,  said  he.  Mr.  Burns,  please 
to  show  me  the  page  in  that  book  which  declares  that 
God  is  infinitely  good.  Why,  said  he,  all  nature  de- 
clares it.  We  see  the  traces  of  goodness  everywhere ; 
hence  I  conclude  that  God,  the  great  governor  of  the 
universe,  is  infinitely  good.  Mr.  Burns,  please  turn 
your  eye  on  the  opposite  page  of  your  book,  and  see  the 
miseries,  and  attend  to  the  groans  of  the  millions,  who 
are  suffering  and  dying  every  moment.  You  must  con- 
clude, from  your  own  premises,  that  God,  the  great 
governor  of  the  universe,  is  also  infinitely  evil  and  ma- 
levolent. Your  God,  Mr.  Burns,  is  infinitely  good,  and 
infinitely  evil — a  perfect  contradiction  !  You  must  be 
an  atheist,  Mr.  Burns,  not  a  deist.  You  said  also,  that 
your  book  taught  you  that  God  was  infinitely  just. 
Please  show  me  the  page  in  your  book  that  teaches  this 
doctrine.  Said  he,  it  is  evident  from  this,  that  there 
is  a  principle  of  justice  in  every  man :  therefore  I  con- 
clude that  God,  the  Maker  of  all  men,  must  be  infinite- 
ly just.  Mr.  Burns,  I  can  show  you  in  your  own  book 
as  many  men  of  unjust  principles,  as  you  can  men  of 
just  principles.  Then  it  follows  from  your  premises, 
that  God,  the  Maker,  is  infinitely  just,  and  infinitely 
unjust.     Surely,  Mr.   Burns,  atheism  is   your  creed! 


24  BIOGRAPHY    OF 

But,  sir,  look  here,  on  this  page  of  your  book.  Here 
is  a  good  citizen,  a  good  husband,  a  good  father,  ac- 
knowledged such  by  all ;  yet  his  whole  life  is  full  of 
suffering,  pain,  and  want.  Here  also  is  a  bad  citizen, 
a  bad  husband,  a  bad  father,  acknowledged  such  by  all ; 
yet  he  is  free  from  pain,  and  wallows  in  wealth.  How 
can  you  reconcile  this  w^ith  the  infinite  justice  of  God, 
the  great  governor  of  the  universe  ?  Mr.  Burns's  lips 
quivered  ;  the  whole  congregation  intensely  listening. 
O,  says  he,  just  rewards  will  be  given  in  another  world. 
But,  Mr.  Burns,  your  book  nowhere  teaches  this  doc- 
trine ;  you  have  stolen  it  from  our  Bible.  Sir,  said  he, 
I  will  see  you  at  another  time,  and  retired  in  confusion, 
the  congregation  smiling  approbation  at  his  defeat. 

My  colleague,  J.  Anderson,  having  preached  through 
the  settlements  of  West  Tennessee,  determined  to  visit 
Kentucky.  We  had  our  last  appointment  in  father 
Thomas  Craighead's  congregation,  in  which  neighbor- 
hood we  had  often  preached.  As  we  expected  a  large 
and  intelligent  audience,  w^e  endeavored  to  prepare  dis- 
courses suitable  to  the  occasion.  My  companion,  An- 
derson, first  rose  to  preach  from  these  words :  "  With- 
out holiness  no  man  shall  see  the  Lord."  I  shall  never 
forget  his  exordium,  which,  in  fact,  was  also  his  pero- 
ration. Holiness,  said  he,  is  a  moral  quality — he  paus- 
ed, having  forgotten  all  his  studied  discourse.  Con- 
fused, he  turned  with  staring  eyes  to  address  the 
other  side  of  his  audience,  and  repeated  with  emphasis — 
Holiness  is  a  moral  quality — and  after  a  few  incoherent 
words,  he  paused  again,  and  sat  down.  Astonished  at 
the  failure  of  my  brother,  I  arose  and  preached.  He 
declared  to  me  afterwards,  that  every  idea  had  forsaken 
him  ;  that  he  viewed  it  as  from  God,  to  humble  his 
pride  ;  as  he  had  expected  to  make  a  brilliant  display 
of  talent  to  that  assembly.  I  never  remembered  a  ser- 
mon better,  and  to  me  it  has  been  very  profitable  ;  for 
from  the  hint  given,  I  was  led  to  more  correct  views  of 
the  doctrines  of  original  sin,  and  of  regeneration. 


BARTON    W.    STONE.  25 


CHAPTER  IV. 

Reaches  Kentucky,  and  settles  in  the  close  of  the  year  '96,  as  the  preach- 
er of  the  congregations  of  Caneridge  and  Concord,  Bourbon  county — 
Is  appointed  by  Transylvania  Presbytery,  to  visit  the  south,  to  solicit 
funds  to  establish  a  college  in  Kentucky — From  Charleston,  South 
Carolina,  he  visits  his  mother,  and  returns  to  Kentucky — In  the  fall  of 
'98  receives  a  call  (which  he  accepts)  from  the  united  congregations  of 
Caneridge  and  Concord — A  day  is  appointed  for  his  ordination — Ee- 
fuses  to  receive  the  Confession  of  Faith  without  quaUfication — Is  never- 
theless ordained. 

Having  finished  our  labors  in  Cumberland,  we  start- 
ed for  Kentucky.  We  traveled  through  an  extensive, 
uninhabited  tract  of  barrens,  or  prairies ;  but  now,  a  fine 
timbered  country,  densely  settled  by  wealthy  farmers. 
We  continued  to  preach  in  Kentucky  till  the  winter  set 
in  severely.  Brother  Anderson  stopped  by  invitation  at 
Ashridge,  near  Lexington,  and  I  at  Caneridge  and  Con- 
cord, in  Bourbon  county.  That  winter,  or  early  in  the 
spring,  a  letter  of  importance  recalled  my  companion 
Anderson,  to  Carolina,  whose  face  I  have  never  since 
seen. 

In  Caneridge  and  Concord  I  spent  the  chief  of  my 
time,  at  the  request  of  the  congregations.  C  I  now  learn- 
ed experimentally,  that  the  rambUng  course  of  preach- 
ing, which  I  had  taken,  was  of  little  profit  to  society, 
and  ruinous  to  the  mental  improvement  of  young  preach-, 
ers.  I  received  the  advice  of  my  friends  to  become 
stationary  for  a  while,  and  apply  myself  closely  to  read- 
ing and  study.  I  witnessed  the  good  effects  of  this 
procedure :  for  many  were  added  to  the  churches  within 
a  few  months  ;  about  fifty  in  Concord,  and  thirty  in 
Caneridge.  I  became  much  attached  to  these  congre- 
gations, and  was  persuaded  that  the  attachment  was  re- 
ciprocal. I  at  length  yielded  to  th-^ir  solicitations  to 
become  their  settled  and  permanent  pastor. 

Some  unsettled  business  in  Georgia  demanded  my 
presence  there.  By  the  Transylvania  Presbytery  I  was 
solicited  and  appointed  to  visit  Charleston,  in  South 

C 


^6  BIOGRAPHY    OF 

Carolina,  and  endeavor  to  obtain  money  for  the  purpose 
of  establishing  a  college  in  our  infant  state.  I  accept- 
ed the  appointment,  having  determined  from  Charles- 
ton to  return  through  Virginia,  and  visit  my  mother  and 
relations. 

Marauding  parties  of  Indians  still  infested  travelers 
in  the  wilderness  between  Kentucky  and  Virginia,  so 
that  travelers  always  went  in  companies  prepared  for 
defence.  In  the  fall  of  1797, 1  left  Caneridge  for  Geor- 
gia, in  company  with  Henry  Wilson,  who,  with  a  led 
horse  packed  with  silver,  was  going  to  Virginia  on  land 
business.  Having  repaired  to  the  house  of  rendezvous 
for  travelers  at  the  Crab  Orchard,  we  learned  that  a  com- 
pany had  just  left  that  place  two  hours  before,  with  in- 
tention to  encamp  at  the  Hazlepatch  that  night.  We  in- 
stantly followed  at  a  quick  pace,  determined  to  ride 
late  and  overtake  them.  About  10  o'clock  we  came  to 
the  Hazlepatch,  but  to  our  distress  we  found  no  one 
there.  My  companion  being  an  early  settler  of  Ken- 
tucky, and  often  engaged  in  war  with  the  Indians,  ad- 
vised to  turn  off  the  road  some  distance,  and  encamp 
till  day.  Having  kindled  a  fire,  supped,  hobbled  our 
horses,  and  prayed  together,  we  laid  down  in  our  blank- 
ets to  rest.  But  we  were  soon  aroused  from  our  slum- 
bers by  the  snorting  and  running  of  our  horses.  We 
sprang  up,  and  saw  a  fire  about  150  yards  below  us, 
and  in  a  moment  it  was  pulled  asunder ;  as  quickly  did 
my  companion  pull  ours  apart  also.  He  whispered  to 
me,  'Hheyare  Indians  after  ourhorses."  We  laid  down 
again,  not  to  sleep,  but  to  consult  the  best  method  of 
escape.  We  soon  distinctly  heard  an  Indian  cautious- 
ly walking  on  the  dry  leaves  towards  our  camp,  about 
fifty  yards  off.  Fearing  he  might  shoot  us  in  our  blank- 
ets, without  noise  we  crept  into  the  bushes.  Becoming 
very  chilly  there,  and  contrary  to  advice,  I  returned  to 
my  blanket,  and  was  followed  by  my  companion.  A 
short  time  after  we  heard  the  Indian  walk  off  in  the 
same  cautious  manner.  We  concealed  the  bag  of  mon- 
ey, and  most  valuable  goods,  and  hung  up  our  blankets 


BARTON    W.    STONE.  27 

and  bags  of  provision  over  our  camp,  and  cautiously 
went  towards  the  course  our  horses  had  gone.  When 
it  was  day,  we  found  their  trace  and  overtook  them 
about  8  o'clock,  and  rode  back  very  watchfully  to  our 
camp.  When  we  came  near  it,  with  difficulty  we  com- 
pelled our  horses  to  advance,  they  frequently  snorting 
and  wheeling  back.  Every  moment  we  expected  to 
be  fired  upon,  but  were  mercifully  preserved.  We 
packed  up  very  quickly,  and  swiftly  pursued  the  com- 
pany, and  late  in  the  day  came  up  with  them.  They 
informed  us  that  when  they  came  to  the  Hazlepatch  the 
evening  before,  they  found  a  camp  of  white  people, 
just  before  defeated,  several  lying  dead  and  mangled 
in  Indian  style  ;  that  they  pushed  forward,  and  traveled 
late  at  night.  We  clearly  saw  the  kind  hand  of  God 
in  delivering  us. 

Having  passed  through  the  wilderness,  our  company 
parted;  some  for  Virginia,  the  rest,  with  myself,  for 
Georgia.  After  having  settled  my  business,  visited  my 
relations,  and  preached  through  the  country  for  several 
weeks,  I  started  alone  to  Charleston.  Nothing  of  note 
happened  in  my  journey,  except  that  by  my  caution, 
and  the  fleetness  of  my  horse,  I  escaped  a  band  of  rob- 
bers, who  attempted  to  stop  me.  I  had  been  previous- 
ly warned  of  the  danger  in  those  dismal  swamps  be- 
tween Augusta  and  Charleston,  and  was  therefore  con- 
tinually on  my  guard. 

Before  I  reached  Charleston,  I  passed  over  Stone 
river  into  John's  and  Wadmelaw  islands.  There  I  re- 
mained some  days,  and  received  the  most  friendly  at- 
tention of  gentlemen  professing  religion,  living  in 
splendid  palaces,  surrounded  with  a  rich  profusion  of 
luxuries,  and  of  every  thing  desirable  ;  these  pleasures 
were  heightened  by  free,  humble,  and  pious  conversa- 
tion. But  in  the  midst  of  all  this  glory,  my  soul  sick- 
ened at  the  sight  of  slavery  in  more  horrid  forms  than 
I  had  ever  seen  it  before  ;  poor  negroes  !  some  chained 
to  their  work — some  wearing  iron  collars — all  half  na- 
ked, and  followed  and  driven  by  the  merciless  lash  of 


28  BIOGRAPHY   OF 

a  gentleman  overseer — distress  appeared  scowling  in 
every  face.  This  was  the  exciting  cause  of  my  aban- 
donment of  slavery.  Having  preached  several  times 
in  the  islands,  I  left  my  horse  on  the  island,  and  sailed 
over  to  Charleston  by  water.  I  lodged  with  Doct.  Hol- 
linshead,  a  gentleman,  and  preacher  of  high  standing. 
In  the  city  I  met  with  my  former  friend  and  class-mate, 
Samuel  Holmes.  It  was  a  joyful  meeting.  We  visited 
the  islands  and  country  round  in  company.  I  observed 
the  great  change  in  his  former  simple  manners  and  con- 
versation. ''But  few  men  can  bear  prosperity  and  popu- 
larity, so  as  to  retain  the  humble  spirit  of  religion.^  In 
one  of  our  excursions  from  the  city  in  a  pleasure  ves- 
sel, a  strong  gale  fell  on  us,  and  tossed  us  about  tre- 
mendously on  high  waves.  The  scene  was  new  to  me, 
and  produced  very  unpleasant  feelings.  I  noticed  the 
sailors,  and  saw  in  them  no  signs  of  fear.  This  calmed 
my  fears,  and  I  remained  composed.  My  companion 
Holmes  manifested  strong  symptoms  of  fear.  One  of 
the  sailors,  knowing  him  to  be  a  preacher,  looked  at 
him,  and  with  a  laugh,  asked  him  if  he  was  afraid  to 
go  to  heaven  by  water  ?  I  smiled,  but  not  with  a  good 
grace. 

Having  spent  several  weeks  in  the  city  and  vicinity, 
we  started  together,  Holmes,  myself,  and  two  others,  to 
the  North. 

I  arrived  in  safety  at  my  mother's  in  Virginia,  and 
found  her  still  alive  and  enjoying  health.  But  many 
of  my  relatives  and  friends  were  gone,  some  to  the 
grave,  and  some  to  distant  lands.  When  I  was  in  the 
then  far  west,  I  often  sighed  at  the  remembrance  of  the 
home  of  my  youth,  and  the  former  haunts  of  my  boyish 
pleasures,  and  longed  to  revisit  them.  But  how  disap- 
pointed was  I !  I  felt  more  of  a  disposition  to  weep 
at  the  sight  of  these  objects  than  to  rejoice — the  old 
school  house  in  ruins — the  old  trees  under  whose  shade 
we  used  to  play,  either  destroyed  or  dwindling  with 
age.  Those  scenes,  which  had  long  ago  passed  away, 
never — ah !  never  to  return.     Vain  world  !     After  re- 


BARTON    W.    STONE.  $^ 

maining  some  weeks  with  my  mother,  I  bade  a  sorrow- 
ful adieu,  and  returned  to  Kentucky. 

In  the  fall  of  1798,  a  call  from  the  united  congrega- 
tions of  Caneridge  and  Concord  was  presented  me, 
through  the  Presbytery  of  Transylvania.  I  accepted ; 
and  a  day  not  far  ahead  was  appointed  for  my  ordina- 
tion. Knowing  that  at  my  ordination  I  should  be  re- 
quired to  adopt  the  Confession  of  Faith,  as  the  system 
of  doctrines  taught  in  the  Bible,  I  determined  to  give 
it  a  careful  examination  once  more.  This  was  to  me 
almost  the  beginning  of  sorrows.  (  I  stumbled  at  the 
doctrine  of  Trinity  as  taught  in  the  Confession  ;  I  la- 
bored to  believe  it,  but  could  not  conscientiously  sub- 
scribe to  it.  Doubts,  too,  arose  in  my  mind  on  the 
doctrines  of  election,  reprobation,  and  predestination, 
as  there  taught.  >  I  had  before  this  time  learned  from 
my  superiors  the  way  of  divesting  those  doctrines  of 
their  hard,  repulsive  features,  and  admitted  them  as 
true,  yet  unfathomable  mysteries.  Viewing  them  as 
such,  I  let  them  alone  in  my  public  discourses,  and  con- 
fined myself  to  the  practical  part  of  religion,  and  to 
subjects  within  my  depth.  But  in  re-examining  these 
doctrines,  I  found  the  covering  put  over  them  could  not 
hide  them  from  a  discerning  eye  with  close  inspection. 
Indeed,  I  saw  they  were  necessary  to  the  system  with- 
out any  covering. 

In  this  state  of  mind,  the  day  appointed  for  my  ordi- 
nation found  me.  I  had  determined  to  tell  the  Presby- 
tery honestly  the  state  of  my  mind,  and  to  request  them 
to  defer  my  ordination  until  I  should  be  better  inform- 
ed and  settled.  The  Presbytery  came  together,  and  a 
large  congregation  attended.  Before  its  constitution,  I 
took  aside  the  two  pillars  of  it,  Doct.  James  Blythe  and 
Robert  Marshall,  and  made  known  to  them  my  difficul- 
ties, and  that  I  had  determined  to  decline  ordination  at 
that  time.  They  labored,  but  in  vain,  to  remove  my 
difficulties  and  objections.  They  asked  me  how  far  I 
was  willing  to  receive  the  confession  ?  I  told  them,  as 
far  as  I  saw  it  consistent  with  the  word  of  God.    They 


80  BIOGRAPHY    OF 

r  ''concluded  that  was  sufficient.  (  I  went  into  Presbytery, 

and  when  the  question  was  proposed,  "Do  you  receive 

and  adopt  the  Confession  of  Faith,  as  containing  the 

system   of  doctrine  taught  in  the  Bible  ?"     I   answer- 

V    ed  aloud,  so  that  the  whole'  congregation  might  hear, 

,    *'  I  do,  as  far  as  I  see  it  consistent  with  the  word  of 

V  God."     No  objection  being  made,  I  was  ordained. 


CHAPTER  V. 

His  mind  is  greatly  agitated  by  Calvinistic  speculations — He  re-examines 
the  Scriptures,  and  cordially  abandons  Calvinism — Hears  of  a  great 
religious  excitement  in  Logan  county,  Ky.,  in  the  spring  of  1801,  and 
hastens  to  attend  a  Camp-niceting  in  that  county — Ts  astonished  at  the 
wonderful  religious  exercises — Multitudes  confess  the  Saviour — Returns 
from  Logan  filled  with  religious  zeal — Under  his  labors  similar  scenes 
occur  at  Caneridge  and  Concord — Great  excitement  and  religious  in- 
terest pervade  the  community — Married  to  Elizabeth  Campbell,  July, 
1801 — Great  Caneridge  meeting — Description  of. 

About  this  time  my  mind  was  continually  tossed  on 
the  waves  of  speculative  divinity,  the  all-engrossing 
theme  of  the  religious  community  at  that  period. 
Clashing,  controversial  opinions  were  urged  by  the  dif- 
ferent sects  with  much  zeal  and  bad  feeling.  No  surer 
sign  of  the  low  state  of  true  religion. C  I  at  that  time 
believed,  and  taught,  that  mankind  were  so  totally  de- 
praved that  they  could  do  nothing  acceptable  to  God, 
till  his  Spirit,  by  some  physical,  almighty,  and  mysteri- 
ous power  had  quickened,  enlightened,  and  regenerated 
the  heart,  and  thus  prepared  the  sinner  to  believe  in 
Jesus  for  salvation.)  I  began  plainly  to  see,  that  if  God 
did  not  perform  this  regenerating  work  in  all,  it  must 
be  because  he  chose  to  do  it  for  some,  and  not  for  others, 
and  that  this  depended  on  His  own  sovereign  will  and 
pleasure.  It  then  required  no  depth  of  intellect  to  see 
that  this  doctrine  is  inseparably  linked  with  uncondi- 
tional election  and  reprobation,  as  taught  in  the  West- 
minster Confession  of  Faith.  They  are  virtually  one  ; 
and  this  was  the  reason  why  I  admitted  the  decrees  of 


BARTON    W.    STONE.  31 

election  and  reprobation,  having  admitted  the  doctrine 
of  total  depravity.     They  are  inseparable. 

Scores  of  objections  would  continually  roll  across  ray 
mind  against  this  system.  These  I  imputed  to  the  blas- 
phemous suggestions  of  Satan,  and  labored  to  repel 
them  as  Satanic  temptations,  and  not  honestly  to  meet 
them  with  scriptural  arguments.  Often  when  I  was 
addressing  the  listening  multitudes  on  the  doctrine  of 
total  depravity,  their  inability  to  believe — and  of  the 
necessity  of  the  physical  power  of  God  to  produce  faith ; 
and  then  persuading  the  helpless  to  repent  and  believe 
the  gospel,  my  zeal  in  a  moment  would  be  chilled  at 
the  contradiction.  How  can  they  believe  ?  How  can 
they  repent  ?  How  can  they  do  impossibilities  ?  How 
can  they  be  guilty  in  not  doing  them  ?  Such  thoughts 
would  almost  stifle  utterance,  and  were  as  mountains 
pressing  me  down  to  the  shades  of  death.  I  tried  to 
rest  in  the  common  salvo  of  that  day,  i.  e.  the  distinc- 
tion between  natural  and  moral  ability  and  inability. 
The  pulpits  were  continually  ringing  with  this  doctrine; 
but  to  my  mind  it  ceased  to  be  a  relief;  for  by  whatever 
name  it  be  called,  that  inability  was  in  the  sinner,  and 
therefore  he  could  not  believe,  nor  repent,  but  must 
be  damned.  Wearied  with  the  works  and  doctrines 
of  men,  and  distrustful  of  their  influence,  I  made  the 
Bible  my  constant  companion.  I  honestly,  earnestly, 
and  prayerfully  sought  for  the  truth,  determined  to  buy/ 
it  at  the  sacrifice  of  everything  else. 

On  a  certain  evening,  when  engaged  in  secret  prayer 
and  reading  my  Bible,  my  mind  became  unusually  fdled 
with  comfort  and  peace.  I  never  recollect  of  having 
before  experienced  such  an  ardent  love  and  tenderness 
for  all  mankind,  and  such  a  longing  desire  for  their  sal- 
vation. My  mind  was  chained  to  this  subject,  and  for 
some  days  and  nights  I  was  almost  continually  praying 
for  the  ruined  world.  During  this  time  I  expressed  my 
feelings  to  a  pious  person,  and  rashly  remarked,  so  great 
is  my  love  for  sinners,  that  had  I  power  I  would  save 
them  all.     The  person  appeared  to  be  horror-stricken, 


3^  BIOGRAPHY    OF 

and  remarked,  Do  you  love  them  more  than  God  does  ? 
Why  then  does  he  not  save  them  ?  Surely,  he  has  al- 
mighty power.  I  blushed,  was  confounded  and  silent, 
and  quickly  retired  to  the  silent  woods  for  meditation 
and  prayer.  I  asked  myself.  Does  God  love  the  world 
— the  whole  world  ?  And  has  he  not  almighty  power 
to  save  .'*  If  so,  all  must  be  saved,  for  who  can  resist 
his  power  ?  Had  I  a  friend  or  child,  whom  I  greatly 
loved,  and  saw  him  at  the  point  of  drowning,  and  ut- 
terly unable  to  help  himself,  and  if  I  were  perfectly 
able  to  save  him,  would  I  not  do  it?  Would  I  not 
contradict  my  love  to  him — my  very  nature,  if  I  did 
not  save  him  ?  Should  I  not  do  wrong  in  withholding 
my  power?  x^nd  w^ill  not  God  save  all  whom  he 
loves  ? 

These  were  to  me  puzzling  questions — I  could  not 
satisfactorily  solve  them  consistently  with  my  faith.  I 
was  firmly  convinced  that  according  to  Scripture  all 
were  not  saved — the  conclusion  then  was  irresistible, 
that  God  did  not  love  all,  and  therefore  it  followed  of 
course,  that  the  spirit  in  me,  which  loved  all  the  world 
so  vehemently,  could  not  be  the  Spirit  of  God,  but  the 
spirit  of  delusion.  My  mind  became  involved  in  gloom, 
my  troubles  rolled  back  upon  me  with  renewed  weight, 
and  all  my  joys  were  gone.  I  prostrated  myself  before 
God  in  prayer ;  but  it  was  immediately  suggested,  you 
are  praying  in  unbelief,  and  "whatsoever  is  not  of 
faith  is  sin."  You  must  believe  or  expect  no  good 
from  the  hand  of  God.  But  I  cannot  believe ;  as  soon 
could  I  make  a  world.  Then  you  must  be  damned, 
for,  "he  that  believeth  not  shall  be  damned." — But  will 
the  Lord  condemn  me  to  eternal  punishment  for  not 
doing  an  impossibility  ?  So  I  thought.  I  shudder 
while  I  write  it — blasphemy  rose  in  my  heart  against  such 
a  God,  and  my  tongue  was  tempted  to  utter  it.  Sweat 
profusely  burst  from  the  pores  of  my  body,  and  the  fires 
of  hell  gat  hold  on  me.  In  this  uncommon  state  I  re- 
mained for  two  or  three  days. 

From  this  state  of  perplexity  I  was  relieved  by  the 


BARTON    W.    STONE. 


33 


precious  word  of  God.  -i^From  reading  and  meditating 
upon  it,  I  became  convinced  that  God  did  love  the 
whole  world,  and  that  the  reason  why  he  did  not  save 
all,  was  because  of  their  unbelief;  and  that  the  reason 
why  they  believed  not,  was  not  because  God  did  not 
exert  his  physical,  almighty  power  in  them  to  make 
them  believe,  but  because  they  neglected  and  received 
not  his  testimony,  given  in  the  Word  concerning  his 
Son.  ''These  are  written,  that  ye  might  believe  that 
Jesus  is  the  Christ,  the  Son  of  God,  and  that  believing, 
ye  might  have  life  through  his  name."  I  saw  that  the 
requirement  to  believe  in  the  Son  of  God,  was  reason- 
able ;  because  the  testimony  given  was  sufficient  to  pro- 
duce faith  in  the  sinner;  and  the  invitations  and  encour- 
agement of  the  gospel  were  sufficient,  if  believed,  to 
lead  him  to  the  Saviour,  for  the  promised  Spirit,  salva- 
tion and  eternal  life. 

This  glimpse  of  faith — of  truth,  was  the  first  divine^ 
ray  of  light,  that  ever  led  my  distressed,  perplexed  mind 
from  the  labyrinth  of  Calvinism  and  error,  in  which  I 
had  so  long  been  bewildered.  It  was  that  which  led 
me  into  rich  pastures  of  gospel-liberty.  I  now  saw 
plainly  that  it  was  not  against  the  God  and  Father  of  our 
Lord  Jesus  Christ  that  I  had  been  tempted  to  blas- 
pheme, but  against  the  character  of  a  God  not  revealed  in 
the  Scriptures — a  character  no  rational  creature  can  love 
or  honor — a  character  universally  detested  when  seen 
even  in  man;  for  what  man,  professing  great  love  for 
his  children,  would  give  them  impossible  commands, 
and  then  severely  punish  them  for  not  doing  them ;  and 
all  this  for  his  mere  good  pleasure?  What  man  acting 
thus  would  not  be  despised  as  a  monster,  or  demon  in 
human  shape,  and  be  hissed  from  all  respectable  socie- 
ty? Shall  we  dare  to  impute  such  a  character  to  the 
God  of  the  universe? 

Let  me  here  speak  when  I  shall  be  lying  under  the 
clods  of  the  grave.  Calvinism  is  among  the  heaviest 
clogs  on  Christianity  in  the  world.  It  is  a  dark  moun- 
tain between  heaven    and  earth,  and  is    amongst  the 


M  BIOGRAPHY    OF 

most  discouraging  hindrances  to  sinners  from  seeking 
the  kingdom  of  God,  and  engenders  bondage  and 
gloominess  to  the  saints.  Its  influence  is  felt  through- 
out the  Christian  world,  even  where  it  is  least  suspect- 
ed. Its  first  link  is  total  depravity.  Yet  are  there 
thousands  of  precious  saints  in  this  system. 

As  might  be  expected,  many  objections  arose  in  my 
mind  against  the  doctrines  just  received  by  me,  and 
these  objections  were  multiplied  by  a  correspondent,  a 
Presbyterian  preacher,  to  whom  I  had  communicated 
my  views.  I*resolved  not  to  declare  them  publicly  till 
I  could  be  able  to  defend  them  against  successful  opposi- 
tion. In  a  subsequent  part  of  these  memoirs,  the  decla- 
ration and  defence  will  be  seen. 

Things  moved  on  quietly  in  my  congregations,  and 
in  the  country  generally.  Apathy  in  religious  societies 
appeared  every  where  to  an  alarming  degree.  Not  only 
the  power  of  religion  had  disappeared,  but  also  the  very 
form  of  it  was  waning  fast  away,  and  continued  so  till 
the  beginning  of  the  present  century.  Having  heard 
pf  a  remarkable  religious  excitement  in  the  south  of 
Kentucky,  and  in  Tennessee,  under  the  labors  of  James 
McGready  and  other  Presbyterian  ministers,  I  was  very 
anxious  to  be  among  them ;  and,  early  in  the  spring  of 
ISOI,  went  there  to  attend  a  camp-meeting.  There,  on 
the  edge  of  a  prairie  in  Logan  county,  Kentucky,  the 
multitudes  came  together,  and  continued  a  number  of 
days  and  nights  encamped  on  the  ground  ;  during  which 
time  worship  was  carried  on  in  some  part  of  the  en- 
campment. The  scene  to  me  was  new,  and  passing 
strange.  It  baffled  description.  Many,  very  many  fell 
down,  as  men  slain  in  battle,  and  continued  for  hours 
together  in  an  apparently  breathless  and  motionless 
state — sometimes  for  a  few  moments  reviving,  and  ex- 
hibiting symptoms  of  life  by  a  deep  groan,  or  piercing 
shriek,  or  by  a  prayer  for  mercy  most  fervently  uttered. 
After  lying  thus  for  hours,  they  obtained  deliverance. 
The  gloomy  cloud,  which  had  covered  their  faces, 
seemed  gradually  and  visibly  to  disappear,  and   hope 


BARTON    W.     STONE.  35 

in  smiles  brightened  into  joy — they  would  rise  shouting 
deliverance,  and  then  would  address  the  surrounding 
multitude  in  language  truly  eloquent  and  impressive. 
With  astonishment  did  I  hear  men,  women  and  child- 
ren declaring  the  wonderful  works  of  God,  and  the 
glorious  mysteries  of  the  gospel.  Their  appeals  were 
solemn,  heart-penetrating,  bold  and  free.  Under  such 
addresses  many  others  would  fall  down  into  the  same 
state  from  which  the  speakers  had  just  been  delivered. 

Two  or  three  of  my  particular  acquaintances  from  a 
distance  were  struck  down.  I  sat  patiently  by  one  of 
them,  whom  I  knew  to  be  a  careless  sinner,  for  hours, 
and  observed  with  critical  attention  every  thing  that 
passed  from  the  beginning  to  the  end.  I  noticed  the 
momentary  revivings  as  from  death — the  humble  con- 
fession of  sins — the  fervent  prayer,  and  the  ultimate  de- 
liverance— then  the  solemn  thanks  and  praise  to  God — 
the  affectionate  exhortation  to  companions  and  to  the 
people  around,  to  repent  and  come  to  Jesus.  I  was  as- 
tonished at  the  knowledge  of  gospel  truth  displayed  in 
the  address.  The  effect  was,  that  several  sunk  down 
into  the  same  appearance  of  death.  After  attending  to 
many  such  cases,  my  conviction  was  complete  that 
it  was  a  good  work — the  work  of  God ;  nor  has  my 
mind  wavered  since  on  the  subject.  Much  did  I  then 
see,  and  much  have  I  since  seen,  that  I  considered  to 
be  fanaticism  ;  but  this  should  not  condemn  the  work. 
The  Devil  has  always  tried  to  ape  the  works  of  God, 
to  bring  them  into  disrepute.  But  that  cannot  be  a  Sa- 
tanic work,  which  brings  men  to  humble  confession  and 
forsaking  of  sin — to  solemn  prayer — fervent  praise  and 
thankso;ivino:,  and  to  sincere  and  affectionate  exhorta- 
t.ions  to  sinners  to  repent  and  go  to  Jesns  the  Saviour. 

I  am  always  hurt  to  hear  people  speak  lightly  of  this 
work.  I  always  think  they  speak  of  what  they  know 
nothing  about.  Should  every  thing  bearing  the  impress 
of  imperfection  be  blasphemously  rejected,  who  amongst 
us  at  this  time  could  stand  ?  But  more  on  this  subject 
hereafter. 


96  BIOGRAPHY    (OF 

The  meeting  being  closed,  I  returned  with  ardent 
spirits  to  my  congregations.  I  reached  my  appointment 
at  Caneridge  on  Lord's-day.  Multitudes  had  collected, 
anxious  to  hear  the  religious  news  of  the  meeting  I 
had  attended  in  Logan.  I  ascended  the  pulpit,  and 
gave  a  relation  of  what  I  had  seen  and  heard ;  then 
opened  my  Bible  and  preached  from  these  words  :  "Go 
ye  into  all  the  world  and  preach  the  gospel  to  every 
creature.  He  that  believeth  and  is  baptized  shall  be 
saved,  and  he  that  believeth  not  shall  be  damned."  On 
the  universality  of  the  gospel,  and  faith  as  the  condi- 
tion of  salvation,  I  principally  dwelt,  and  urged  the  sin- 
ner to  believe  now,  and  be  saved.  I  labored  to  remove 
their  pleas  and  objections,  nor  was  it  labor  in  vain. 
The  congregation  was  affected  with  awful  solemnity, 
and  many  returned  home  weeping.  Having  left  ap- 
pointments to  preach  in  the  congregation  within  a  few 
days,  I  hurried  over  to  Concord  to  preach  at  night. 

At  our  night  meeting  at  Concord,  two  little  girls 
were  struck  down  under  the  preaching  of  the -word, 
and  in  every  respect  were  exercised  as  those  were  in 
the  south  of  Kentucky,  as  already  described.  Their 
addresses  made  deep  impressions  on  the  congregation. 
On  the  next  day  I  returned  to  Caneridge,  and  attended 
my  appointment  at  William  Maxwell's.  I  soon  heard 
of  the  good  effects  of  the  meeting  on  the  Sunday  be- 
fore. Many  were  solemnly  engaged  in  seeking  salva- 
tion, and  some  had  found  the  Lord,  and  were  rejoicing 
in  him.  Among  these  last  was  my  particular  friend 
Nathaniel  Rogers,  a  man  of  first  respectability  and  in- 
fluence in  the  neighborhood.  Just  as  I  arrived  at  the 
gate,  my  friend  Rogers  and  his  lady  came  up  ;  as  soon 
as  he  saw  me,  he  shouted  aloud  the  praises  of  God. 
We  hurried  into  each  others'  embrace,  he  still  praising 
the  Lord  aloud.  The  crowd  left  the  house,  and  hurri- 
ed to  this  novel  scene.  In  less  than  twenty  minutes, 
scores  had  fallen  to  the  ground — paleness,  trembling, 
and  anxiety  appeared  in  ail — some  attempted  to  fly  from 
the  scene  panic  stricken,  but  they  either  fell,  or  return- 


BARTON    W.    STONE.  37 

ed  immediately  to  the  crowd,  as  unable  to  get  away. 
In  the  midst  of  this  exercise,  an  intelligent  deist  in  the 
neighborhood,  stepped  up  to  me,  and  said,  Mr.  Stone, 
I  always  thought  before  that  you  were  an  honest  man  ; 
but  now  I  am  convinced  you  are  deceiving  the  people. 
I  viewed  him  with  pity,  and  mildly  spoke  a  few  words 
to  him — immediately  he  fell  as  a  dead  man,  and  rose  no 
more  till  he  confessed  the  Saviour.  The  meeting  con- 
tinued on  that  spot  in  the  open  air,  till  late  at  night, 
and  many  found  peace  in  the  Lord. 

The  effects  of  this  meeting  through  the  country  were 
like  fire  in  dry  stubble  driven  by  a  strong  wind.  All 
felt  its  influence  more  or  less.  Soon  after,  we  had  a 
protracted  meeting  at  Concord.  The  whole  country 
appeared  to  be  in  motion  to  the  place,  and  multitudes 
of  all  denominations  attended.  All  seemed  heartily  to 
unite  in  the  work,  and  in  Christian  love.  Party  spirit, 
abashed,  shrunk  away.  To  give  a  true  description  of 
this  meeting  cannot  be  done  ;  it  would  border  on  the 
marvellous.  It  continued  five  days  and  nights  without 
ceasing.  Many,  very  many  will  through  eternity  re- 
member it  with  thanksgiving  and  praise. 

On  the  2d  of  July,  1801,  I  was  married  to  Elizabeth 
Campbell,  daughter  of  Col.  William  Campbell  and 
Tabitha  his  wife,  daughter  of  Gen.  William  Russell, 
of  Virginia.  My  companion  was  pious,  and  much  en- 
gaged in  religion.  We  hurried  up  from  Muhlenberg, 
where  her  mother  lived,  to  be  in  readiness  for  a  great 
meeting,  to  commence  at  Caneridge  shortly  after.  This 
memorable  meeting  came  on  Thursday  or  Friday  before 
the  third  Lord's-day  in  August,  1801.  The  roads  were 
literally  crowded  with  wagons,  carriages,  horsemen, 
and  footmen,  moving  to  the  solemn  camp.  The  sight 
was  affecting.  It  was  judged,  by  military  men  on  the 
ground,  that  there  were  between  twenty  and  thirty 
thousand  collected.  Four  or  five  preachers  were  fre- 
quently speaking  at  the  same  time,  in  different  parts  of 
the  encampment,  without  confusion.  The  Methodist 
and  Baptist  preachers  aided  in  the  work,  and  all  ap- 


38  BIOGRAPHY    OF 

peared  cordially  united  in  it — of  one  mind  and  one  soul, 
and  the  salvation  of  sinners  seemed  to  be  the  great 
object  of  all.  We  all  engaged  in  singing  the  same 
songs  of  praise — all  united  in  prayer — all  preached  the 
same  things — free  salvation  urged  upon  all  by  faith  and 
repentance.  A  particular  description  of  this  meeting 
would  fill  a  large  volume,  and  then  the  half  would  not 
be  told.  The  numbers  converted  will  be  known  only 
in  eternity.  Many  things  transpired  there,  which  were 
so  much  like  miracles,  that  if  they  were  not,  they  had 
the  same  effects  as  miracles  on  infidels  and  unbelievers; 
for  many  of  them  by  these  were  convinced  that  Jesus 
was  the  Christ,  and  bowed  in  submission  to  him.  This 
meeting  continued  six  or  seven  days  and  nights,  and 
would  have  continued  longer,  but  provisions  for  such  a 
multitude  failed  in  the  neighborhood. 

To  this  meeting  many  had  come  from  Ohio  and  other 
distant  parts,  who  returned  home  and  diffused  the  same 
spirit  in  their  neighborhoods,  and  the  same  works  fol- 
lowed. So  low  had  religion  sunk,  and  such  careless- 
ness universally  had  prevailed,  that  I  have  thought  that 
nothing  common  could  have  arrested  the  attention  of 
the  world  ;  therefore  these  uncommon  agitations  were 
sent  for  this  purpose.  However,  this  was  their  effect 
upon  the  community.  As  I  have  seen  no  history  of 
these  bodily  agitations  of  that  day,  but  from  the  pens  of 
enemies,  or  scorners ;  and  as  I  have  been  an  eye  and  ear 
witness  of  them  from  the  beginning,  and  am  now  over 
three  score  and  ten  years  of  age,  on  the  brink  of  eter- 
nity, into  which  almost  all  of  the  old  witnesses  have  en- 
tered, therefore  I  will  endeavor  to  give  a  description  of 
them  in  a  distinct  chapter,  for  your  information. 


BARTON    W.    STONE.  39 


CHAPTER  VI. 


An  account  of  the  remarkable  religious  exercises,  witnessed  in  the  begin- 
ning of  the  19th  century. 

The  bodily  agitations  or  exercises,  attending  the  ex- 
citement in  the  beginning  of  this  century,  were  various, 
and  called  by  various  names  ; — as,  the  falling  exercise 
■ — the  jerks — the  dancing  exercise — the  barking  exer- 
cise— the  laughing  and  singing  exercise,  &c. — The  fall- 
ing exercise  was  very  common  among  all  classes,  the 
saints  and  sinners  of  every  age  and  of  every  grade,  from 
the  philosopher  to  the  clown.  The  subject  of  this  ex- 
ercise would,  generally,  with  a  piercing  scream,  fall 
like  a  log  on  the  floor,  earth,  or  mud,  and  appear  as 
dead.  Of  thousands  of  similar  cases,  I  will  mention 
one.  At  a  meeting,  two  gay  young  ladies,  sisters, 
were  standing  together  attending  to  the  exercises  and 
preaching  at  the  time.  Instantly  they  both  fell,  with  a 
shriek  of  distress,  and  lay  for  more  than  an  hour  appa- 
rently in  a  lifeless  state.  Their  mother,  a  pious  Baptist, 
was  in  great  distress,  fearing  they  would  not  revive. 
At  length  they  began  to  exhibit  symptoms  of  life,  by 
CQ'ing  fervently  for  mercy,  and  then  relapsed  into  the 
same  death-like  state,  with  an  awful  gloom  on  their  coun- 
tenances. After  awhile,  the  gloom  on  the  face  of  one 
was  succeeded  by  a  heavenly  smile,  and  she  cried  out, 
precious  Jesus,  and  rose  up  and  spoke  of  the  love  of 
God — the  preciousness  of  Jesus,  and  of  the  glory  of  the 
gospel,  to  the  surrounding  crowd,  in  language  almost 
superhuman,  and  pathetically  exhorted  all  to  repent- 
ance. In  a  little  while  after,  the  other  sister  was  simi- 
larly exercised.  From  that  time  they  became  remark- 
ably pious  members  of  the  church. 

I  have  seen  very  many  pious  persons  fall  in  the  same 
way,  from  a  sense  of  the  danger  of  their  unconverted 
children,  brothers,  or  sisters — from  a  sense  of  the  dan- 
ger of  their  neighbors,  and  of  the  sinful  world.     I  have 


40  BIOGRAPHY    OF 

heard  them  agonizing  in  tears  and  strong  crying  for 
mercy  to  be  shown  to  sinners,  and  speaking  like  angels 
to  all  around. 

The  jerks  cannot  be  so  easily  described.  Sometimes 
the  subject  of  the  jerks  would  be  affected  in  some  one 
member  of  the  body,  and  sometimes  in  the  whole  sys- 
tem. When  the  head  alone  was  affected,  it  would  be 
jerked  backward  and  forward,  or  from  side  to  side,  so 
quickly  that  the  features  of  the  face  could  not  be  dis- 
tinguished. When  the  whole  system  was  affected,  I  have 
seen  the  person  stand  in  one  place,  and  jerk  backward 
and  forward  in  quick  succession,  their  head  nearly 
touching  the  floor  behind  and  before.  All  classes, 
saints  and  sinners,  the  strong  as  well  as  the  weak,  were 
thus  affected.  I  have  inquired  of  those  thus  affected. 
They  could  not  account  for  it ;  but  some  have  told  me 
that  those  were  among  the  happiest  seasons  of  their 
lives.  I  have  seen  some  wicked  persons  thus  affected, 
and  all  the  time  cursing  the  jerks,  while  they  were 
thrown  to  the  earth  with  violence.  Though  so  awful  to 
behold,  I  do  not  remember  that  any  one  of  the  thou- 
sands I  have  seen  ever  sustained  an  injury  in  body. 
This  was  as  strange  as  the  exercise  itself. 

The  dancing  exercise.  This  generally  began  with 
the  jerks,  and  was  peculiar  to  professors  of  religion. 
The  subject,  after  jerking  awhile,  began  to  dance,  and 
then  the  jerks  would  cease.  Such  dancing  was  indeed 
heavenly  to  the  spectators  ;  there  was  nothing  in  it  like 
levity,  nor  calculated  to  excite  levity  in  the  beholders. 
The  smile  of  heaven  shone  on  the  countenance  of  the 
subject,  and  assimilated  to  angels  appeared  the  whole 
person.  Sometimes  the  motion  was  quick  and  some- 
times slow.  Thus  they  continued  to  move  forward  and 
backward  in  the  same  track  or  alley  till  nature  seemed 
exhausted,  and  they  would  fall  prostrate  on  the  floor 
or  earth,  unless  caught  by  those  standing  by.  While 
thus  exercised,  I  have  heard  their  solemn  praises  and 
prayers  ascending  to  God. 

The  barking  exercise,  (as  opposers  contemptuously 


BARTON   W.    STONE.  41 

called  it,)  was  nothing  but  the  jerks.  A  person  affect- 
ed with  the  jerks,  especially  in  his  head,  would  often 
make  a  grunt,  or  bark,  if  you  please,  from  the  sudden- 
ness of  the  jerk.  This  name  of  barking  seems  to  have 
had  its  origin  from  an  old  Presbyterian  preacher  of  East 
Tennessee.  He  had  gone  into  the  woods  for  private 
devotion,  and  was  seized  with  the  jerks.  Standing 
near  a  sapling,  he  caught  hold  of  it,  to  prevent  his  fall- 
ing, and  as  his  head  jerked  back,  he  uttered  a  grunt  or 
kind  of  noise  similar  to  a  bark,  his  face  being  turned 
upwards.  Some  wag  discovered  him  in  this  position, 
and  reported  that  he  found  him  barking  up  a  tree. 

The  laughing  exercise  was  frequent,  confined  solely 
with  the  religious.  It  was  a  loud,  hearty  laughter,  but 
one  sui  generis  ;  it  excited  laughter  in  none  else.  The 
subject  appeared  rapturously  solemn,  and  his  laughter 
excited  solemnity  in  saints  and  sinners.  It  is  truly  in- 
describable. 

The  running  exercise  was  nothing  more  than,  that 
persons  feeling  something  of  these  bodily  agitations, 
through  fear,  attempted  to  run  away,  and  thus  escape 
from  them ;  but  it  commonly  happened  that  they  ran 
not  far,  before  they  fell,  or  became  so  greatly  agitated 
that  they  could  proceed  no  farther.  I  knew  a  young 
physician  of  a  celebrated  family,  who  came  some  dis- 
tance to  a  big  meeting  to  see  the  strange  things  he  had 
heard  of.  He  and  a  young  lady  had  sportively  agreed 
to  watch  over,  and  take  care  of  each  other,  if  either 
should  fall.  At  length  the  physician  felt  something  very 
uncommon,  and  started  from  the  congregation  to  run 
into  the  woods;  he  was  discovered  running  as  for  life, 
but  did  not  proceed  far  till  he  fell  down,  and  there  lay 
till  he  submitted  to  the  Lord,  and  afterwards  became  a 
zealous  member  of  the  church.  Such  cases  were  com- 
mon. 

I  shall  close  this  chapter  with   the  singing  exercise. 

This  is  more  unaccountable  than  any  thing  else  I  ever 

saw.     The  subject  in  a  very  happy  state  of  mind  would 

sing  most  melodiously,  not  from  the  mouth  or  nose,  but 

D 


42  BIOGRAPHY    OF 

entirely  in  the  breast,  the  sounds  issuing  thence.  Such 
music  silenced  every  thing,  and  attracted  the  attention 
of  all.  It  was  most  heavenly.  None  could  ever  be 
tired  of  hearing  it.  Doctor  J.  P.  Campbell  and  myself 
were  together  at  a  meeting,  and  w^ere  attending  to  a 
pious  lady  thus  exercised,  and  concluded  it  to  be  some- 
thing surpassing  any  thing  we  had  known  in  nature. 

Thus  have  I  given  a  brief  account  of  the  wonderful 
things  that  appeared  in  the  great  excitement  in  the  be- 
ginning of  this  century.  That  there  were  many  eccen- 
tricities, and  much  fanaticism  in  this  excitement,  was 
acknowledged  by  its  warmest  advocates;  indeed  it 
would  have  been  a  wonder,  if  such  things  had  not  ap- 
peared, in  the  circumstances  of  that  time.  Yet  the  good 
effects  were  seen  and  acknowledged  in  every  neighbor- 
hood, and  among  the  different  sects  it  silenced  conten- 
tion, and  promoted  unity  for  awhile  ;  and  these  blessed 
effects  would  have  continued,  had  not  men  put  forth 
their  unhallowed  hands  to  hold  up  their  tottering  ark, 
mistaking  it  for  the  ark  of  God.  In  the  next  chapter 
this  will  appear. 


CHAPTER  VII. 

Hemorrhage  of  the  lungs  from  excessive  speaking,  &c. — Attends  a  camp 
meeting  at  Paris — Meets  with  opposition — Frees  his  slaves — Richard 
M'Nemar,  John  Dunlavy,  John  Thompson,  Robert  Marshall  and  him- 
self concur  in  religious  views — Revival  checked  by  opposition — Party- 
ism  rekindled — M'Nemar  tried — Protest  against  proceedings  of  Synod 
in  M'Nemar's  case,  and  withdrawal  of  Richard  M'Nemar,  John  Dun- 
lavy, John  Thompson,  Robert  Marshall  and  himself  from  jurisdiction  of 
Synod — They  are  suspended — Formed  themselves  into  a  separate  Pres- 
bytery, called  Springfield  Presbytery — Apology  published — Abandons 
Presbyterianism — Surrenders  all  claim  to  salary — Last  will  and  testa- 
ment of  Springlield  Presbytery. 

Since  the  beginning  of  the  excitement  I  had  been 
employed  day  and  night  in  preaching,  singing,  visiting 
and  praying  with  the  distressed,  till  my  lungs  failed, 
and  became  inflamed,  attended  w^ith  a  violent  cough  and 


BARTON    W.    STONE.  43 

spitting  of  blood.  It  was  believed  to  be  a  dangerous 
case,  and  might  terminate  in  consumption.  My  strength 
failed,  and  I  felt  myself  fast  descending  to  the  tomb. 
Viewing  this  event  near,  and  that  I  should  soon  cease 
from  my  labors,  I  had  a  great  desire  to  attend  a  camp- 
meeting  at  Paris,  a  few  miles  distant  from  Caneridge. 
My  physician  had  strictly  forbidden  me  to  preach  any 
more  till  my  disease  should  be  removed. 

At  this  camp-meeting  the  multitudes  assembled  in  a 
shady  grove  near  Paris,  with  their  wagons  and  provi- 
sions. Here  for  the  first  time  a  Presbyterian  preacher 
arose  and  opposed  the  work,  and  the  doctrine  by  which 
the  work  amongst  us  had  its  existence  and  life.  He 
labored  hard  to  Calvinize  the  people,  and  to  regulate 
them  according  to  his  standard  of  propriety.  He  wish- 
ed them  to  decamp  at  night,  and  to  repair  to  the  town, 
nearly  a  mile  off,  for  worship  in  a  house  that  could  not 
contain  half  the  people.  This  could  not  be  done  with- 
out leaving  their  tents  and  all  exposed.  The  conse- 
quence was,  the  meeting  was  divided,  and  the  work 
greatly  impeded.  Infidels  and  formalists  triumphed  at 
this  supposed  victory,  and  extolled  the  preacher  to  the 
skies;  but  the  hearts  of  the  revivalists  were  filled  with 
sorrow.  Being  in  a  feeble  state,  I  went  to  the  meeting 
in  town.  A  preacher  was  put  forward,  who  had  always 
been  hostile  to  the  work,  and  seldom  mingled  with  us. 
He  lengihily  addressed  the  people  in  iceberg  style — its 
influence  was  deathly.  I  felt  a  strong  desire  to  pray  as 
soon  as  he  should  close,  and  had  so  determined  in  my 
own  mind.  He  at  length  closed,  and  I  arose  and  said, 
let  us  pray.  At  that  very  moment,  another  preacher  of 
the  same  cast  with  the  former,  rose  in  the  pulpit  to 
preach  another  sermon.  I  proceeded  to  pray,  feeling  a 
tender  concern  for  the  salvation  of  my  fellow  creatures, 
and  expecting  shortly  to  appear  before  my  Judge.  The 
people  became  very  much  afiected,  and  the  house  was 
filled  with  the  cries  of  distress.  Some  of  the  preach- 
ers jumped  out  of  a  window  back  of  the  pulpit,  and 
left  us.     Forgetting  my  weakness,  I  pushed  through  the 


44  BIOGRAPHY    OF 

crowd  from  one  to  another  in  distress,  pointed  them  the 
way  of  salvation,  and  administered  to  them  the  com- 
forts of  the  gospel.  My  good  physician  was  there, 
came  to  me  in  the  crowd,  and  found  me  literally  wet 
with  sweat.  He  hurried  me  to  his  house,  and  lectured 
me  severely  on  the  impropriety  of  my  conduct.  I  im- 
mediately put  on  dry  clothes,  went  to  bed,  slept  com- 
fortably, and  rose  next  morning  relieved  from  the  dis- 
ease which  had  baffled  medicine,  and  threatened  my 
life.  That  night's  sweat  was  my  cure,  by  the  grace  of 
God.  I  was  soon  able  to  renew  my  ministerial  labors, 
and  was  joyful  to  see  religion  progressing.  This  happy 
state  of  things  continued  for  some  time,  and  seemed  to 
gather  strength  with  days.  My  mind  became  unearthly, 
and  was  solely  engaged  in  the  work  of  the  Lord.  I 
/had  emancipated  my  slaves  from  a  sense  of  right, 
I  choosing  poverty  with  a  good  conscience,  in  preference 
jjvto  all  the  treasures  of  the  world.  This  revival  cut  the 
j  bonds  of  many  poor  slaves;  and  this  argument  speaks 
1  volumes  in  favor  of  the  work.  For  of  what  avail  is  a 
\ religion  of  decency  and  order,  without  righteousness.'* 
There  were  at  this  time  five  preachers  in  the  Presby- 
terian connection,  who  were  in  the  same  strain  of 
preaching,  and  whose  doctrine  w^as  different  from  that 
taught  in  the  Confession  of  Faith  of  that  body.  Their 
names  were,  Richard  McNemar,  John  Thompson, 
John  Dunlavy,  Robert  Marshall,  and  myself;  the  three 
former  lived  in  Ohio,  the  two  latter  in  Kentucky.  Da- 
vid Purviance  was  then  a  candidate  for  the  ministry, 
and  was  of  the  same  faith.  The  distinguishing  doc- 
trine, which  we  boldly  and  every  where  preached,  is 
contained  in  our  Apology,  printed  shortly  after  that 
time,  which  I  desire  to  be  reprinted  with  these  me- 
moirs of  my  life,  affixed  to  the  same  volume.  From 
some  of  the  sentiments  of  this  Apology  we  afterwards 
dissented,  especially  on  the  Atonement,  as  stated  in  that 
book. 

The  distinguishing  doctrine  preached  by  us  was,  that 
/  God  loved  the  world — the  whole  world,  and  sent  his 


BARTON    W.     STONE.  45 

Son  to  save  them,  on  condition  that  they  believed  in 
him — that  the  gospel  was  the  means  of  salvation — but 
that  this  means  would  never  be  effectual  to  this  end, 
until  believed  and  obeyed  by  us — that  God  required 
us  to  believe  in  his  Son,  and  had  given  us  sufficient 
evidence  in  his  Word  to  produce  faith  in  us,  if  attend- 
ed to  by  us — that  sinners  were  capable  of  understand- 
ing and  believing  this  testimony,  and  of  acting  upon  it 
by  coming  to  the  Saviour  and  obeying  him,  and  from 
him  obtaining  salvation  and  the  Holy  Spirit.  We  urged 
upon  the  sinner  to  believe  now,  and  receive  salvation — 
that  in  vain  they  looked  for  the  Spirit  to  be  given  them, 
while  they  remained  in  unbelief — they  must  believe  be- 
fore the  Spirit  or  salvation  would  be  given  them — that 
God  was  as  willing  to  save  them  now,  as  he  ever  was, 
or  ever  would  be — that  no  previous  qualification  was 
required,  or  necessary  in  order  to  believe  in  Jesus,  and 
come  to  him — that  if  they  were  sinners,  this  was  their 
divine  warrant  to  believe  in  him,  and  to  come  to  him 
for  salvation — that  Jesus  died  for  all,  and  that  all  things 
were  now  ready.  When  we  began  first  to  preach  these 
things,  the  people  appeared  as  just  awakened  from  the 
sleep  of  ages — they  seemed  to  see  for  the  first  time  that 
they  were  responsible  beings,  and  that  a  refusal  to  use 
the  means  appointed,  was  a  damning  sin.  -^' 

The  sticklers  for  orthodoxy  amongst  us  writhed  un- 
der these  doctrines,  but  seeing  their  mighty  effects  on 
the  people,  they  winked  at  the  supposed  errors,  and 
through  fear,  or  other  motives,  they  did  not  at  first  pub- 
licly oppose  us.  They  painfully  saw  their  Confession 
of  Faith  neglected  in  the  daily  ministration  by  the 
preachers  of  the  revival,  and  murmured  at  the  neglect. 
In  truth,  that  book  had  been  gathering  dust  from  the 
commencement  of  the  excitement,  and  would  have 
been  completely  covered  from  view,  had  not  its  friends 
interposed  to  prevent  it.  At  first,  they  were  pleased  to 
see  the  Methodists  and  Baptists  so  cordially  uniting 
with  us  in  worship,  no  doubt,  hoping  they  would  be- 
come Presbyterians.     But   as   soon   as  they  saw  these 


46  BIOGRAPHY    OF 

sects  drawing  away  disciples  after  them,  they  raised  the 
tocsin  of  alarm — the  confession  is  in  danger! — the 
church  is  in  danger !     O  Israel  to  your  tents ! 

These  sticklers  began  to  preach  boldly  the  doctrines 
of  their  confession,  and  used  their  most  potent  argu- 
ments in  their  defence.  The  gauntlet  was  now  thrown, 
and  a  fire  was  now  kindled  that  threatened  ruin  to  the 
great  excitement;  it  revived  the  dying  spirit  of  party- 
ism,  and  gave  life  and  strength  to  trembling  infidels  and 
lifeless  professors.  The  sects  w^ere  roused.  The  Meth- 
odists and  Baptists,  who  had  so  long  lived  in  peace  and 
harmony  with  the  Presbyterians,  and  with  one  another, 
now  girded  on  their  armor,  and  marched  into  the  deathly 
field  of  controversy  and  w^ar.  These  were  times  of  distress. 
The  spirit  of  partyism  soon  expelled  the  spirit  of  love 
and  union — peace  fled  before  discord  and  strife,  and  re- 
ligion was  stifled  and  banished  in  the  unhallowed  strug- 
gle for  pre-eminence.  Who  shall  be  the  greatest, 
seemed  to  be  the  spirit  of  the  contest — the  salvation  of 
a  ruined  world  was  no  longer  the  burden,  and  the  spirit 
of  prayer  in  mourning  took  its  flight  from  the  breasts 
of  many  preachers  and  people.  Yet  there  were  some 
of  all  the  sects  who  deplored  this  unhappy  state  of 
things ;  but  their  entreating  voice  for  peace  was  drown- 
ed by  the  din  of  war. 

Though  the  revival  was  checked,  it  was  not  destroy- 
ed ;  still  the  spirit  of  truth  lingered  in  our  assemblies, 
and  evidenced  his  presence  with  us.  One  thing  is  cer- 
tain, that  from  that  revival  a  fountain  of  light  has 
sprung,  by  which  the  eyes  of  thousands  are  opened  to 
just  and  proper  views  of  the  gospel,  and  it  promises 
fair  to  enlighten  the  world,  and  bring  them  back  to  God 
and  his  institutions. 

In  this  state  of  confusion,  the  friends  of  the  Confes- 
sion were  indignant  at  us  for  preaching  doctrines  so 
contradictory  to  it.  They  determined  to  arrest  our 
progress  and  put  us  down.  The  Presbytery  of  Spring- 
field, in  Ohio,  first  took  McNemar  through  their  fiery 
ordeal,  for  preaching  these  anti-calvinistic   doctrines. 


BARTON    W.    STONE.  47 

From  that  Presbytery  his  case  came  before  the  Synod 
at  Lexington,  Kentucky.  That  body  appeared  gener- 
ally very  hostile  to  our  doctrine,  and  there  was  much 
spirited  altercation  among  them.  The  other  four  of  us 
well  knew  what  would  be  our  fate,  by  the  decision  on 
McNemar's  case  ;  for  it  was  plainly  hinted  to  us,  that 
we  would  not  be  forgotten  by  the  Synod.  We  waited 
anxiously  for  the  issue,  till  w^e  plainly  saw  it  would  be 
adverse  to  him,  and  consequently  to  us  all. 

In  a  short  recess  of  Synod,  we  five  withdrew  to  a 
private  garden,  where,  after  prayer  for  direction,  and  a 
free  conversation,  with  a  perfect  unanimity  we  drew  up 
a  protest  against  the  proceeding  of  Synod  in  McNemar's 
case,  and  a  declaration  of  our  independence,  and  of  our 
w^ithdrawal  from  their  jurisdiction,  but  not  from  their 
communion.  This  protest  w^e  immediately  presented 
to  the  Synod,  through  their  Moderator — it  was  altogether 
unexpected  by  them,  and  produced  very  unpleasant 
feelings  ;  and  a  profound  silence  for  a  few  minutes  en- 
sued. 

We  retired  to  a  friend's  house  in  town,  whither  we 
were  quickly  followed  by  a  committee  of  Synod,  sent  to 
reclaim  us  to  their  standards.  We  had  with  them  a 
very  friendly  conversation,  the  result  of  which  was, 
that  one  of  the  committee,  Matthew  Houston,  became 
convinced  that  the  doctrine  we  preached  w^as  true,  and 
soon  after  united  with  us.  Another  of  the  committee, 
old  father  David  Rice,  of  precious  memory,  on  whose 
influence  the  Synod  chiefly  depended  to  reclaim  us, 
urged  one  argument  worthy  of  record,  it  was  this — 
that  every  departure  from  Calvinism  was  an  advance  to 
atheism.  The  grades  named  by  him  were,  from  Calvin- 
ism to  Arminianism — from  Arminianism  to  Pelagianism 
— from  Pelagianism  to  deism — from  deism  to  atheism. 
This  was  his  principal  argument,  which  could  have  no 
effect  on  m.inds  ardent  in  the  search  of  truth. 

The  committee  reported  to  Synod  their  failure  in  re- 
claiming us;  and  after  a  few  more  vain  attempts,  they 
proceeded  to  the  solemn  work  of  suspending  us,  be- 


48  BIOGRAPHY    OF 

cause  we  had  departed  from  the  standards  of  their 
church,  and  taught  doctrines  subversive  of  them. 
Committees  were  immediately  sent  to  our  congrega- 
tions to  read  the  Synod's  bull  of  suspension,  and  to 
declare  them  vacant.  However  just  their  decision 
might  be  with  respect  to  the  other  four,  in  suspending 
them  for  the  crime  of  departing  from  the  Confession 
of  Faith,  yet  all  plainly  saw  that  it  was  improper  with 
regard  to  me,  seeing  I  had  not  received  that  book  at 
my  ordination,  nor  ever  before,  more  than  any  other 
book,  i.  e.  as  far  as  I  saw  it  agreeable  to  the  word  of 
God.  Their  bull  was  *'  a  blow  in  the  air"  as  regarded 
me.  I  am  therefore  an  ordained  preacher  by  the  impo- 
sition of  the  hands  of  the  Transylvania  Presbytery, 
and  as  I  have  not  formally  been  excluded  from  the 
communion  of  that  church,  I  can  yet  claim  it  with  just 
right.  (  We  insisted  that  after  we  had  orderly  protested, 
and  withdrawn,  that  the  Synod  had  no  better  right  to 
suspend  us,  than  the  pope  of  Rome  had  to  suspend 
Luther,  after  he   had  done  the  same  thing.      We  con- 

I  tended,  if  Luther's  suspension  was  valid,  then  the  whole 
protestant  succession  was  out  of  order,  and  of  course, 
that  the  Synod  had  no  better  right  to  administer  in 
the  gospel  than  we — that  their  act  of  suspension  was 
void. 

This  act  of  Synod  produced  great  commotion  and 
division  in  the  churches  ;  not  only  were  churches  di- 
vided, but  families  ;  those  who  before  had  lived  in 
harmony  and  love,  were  now  set  in  hostile  array  against 
each  other.  ,'  What  scenes  of  confusion  and   distress! 

/^not  produced  by  the  Bible ;  but  by  human  authoritative 

creeds,  supported  by  sticklers  for  orthodoxy.     My  heart 

was  sickened,  and  effectually  turned  against  such  creeds, 

as  nuisances  of  religious  society,  and  the  very  bane  of 

V^Christian  unity  .J 

Immediately  after  our  separation  from  Synod,  we  con- 
stituted ourselves  into  a  Presbytery,  which  we  called 
the  Springfield  Presbytery.  We  wrote  a  letter  to  our 
congregations,  informed  them  of  what  had  transpired, 


/ 


V 


BARTON    W.    STONE.  49 

and  promised  shortly  to  give  them  and  the  world  a  full 
account  of  our  views  of  the  gospel,  and  the  causes  of 
our  separation  from  Synod.  This  book  we  soon  afterN 
published,  called  The  Apology  of  Springfield  Presby- 
tery. (  In  this  book  we  stated  our  objections  at  length 
to  the  Presbyterian  Confession  of  Faith,  and  against  all 
authoritative  confessions  and  creeds  formed  by  fallible 
men.  We  expressed  our  total  abandonment  of  all  au- 
thoritative creeds,  but  the  Bible  alone,  as  the  only  rule 
of  our  faith  and  practice.  This  book  produced  a  great 
effect  in  the  Christian  community ;  it  was  quickly  re- 
published by  the  Methodists  in  Virginia,  except  our  re- 
marks upon  creeds. 

The  presses  were  employed,  and  teemed  forth  pamph- 
lets against  us,  full  of  misrepresentation  and  invective, 
and  the  pulpits  every  where  echoed  their  contents. 
These  pamphlets  and  harangues  against  us  excited  in- 
quiry and  conviction  in  the  minds  of  many,  and  greatly 
conduced  to  spread  our  views.  The  arguments  against 
us  were  clothed  with  such  bitter  words  and  hard 
speeches,  that  many  serious  and  pious  persons,  dis- 
gusted and  offended  with  their  authors,  were  driven 
from  them,  and  cleaved  to  us. 

Soon  after  our  separation,  I  called  together  my  con- 
gregations, and  informed  them  thatfl  could  no  longer 
conscientiously  preach  to  support  the  Presbyterian 
church — that  my  labors  should  henceforth  be  directed 
to  advance  the  Redeemer's  kingdom,  irrespective  of 
party — that  I  absolved  them  from  all  obligations  in  a 
pecuniary  point  of  view,  and  then  in  their  presence  tore 
up  their  salary  obligation  to  me,  in  order  to  free  their 
minds  from  all  fear  of  being  called  upon  hereafter  for 
aid.  j  Never  had  a  pastor  and  churches  lived  together 
more  harmoniously  than  we  had  for  about  six  years. 
Never  have  I  found  a  more  loving,  kind,  and  orderly 
people  in  any  country,  and  never  have  I  felt  a  more 
cordial  attachment  to  any  others.  I  told  them  that  I 
should  continue  to  preach  among  them,  but  not  in  the 
relation  that  had  previously  existed  between  us.     This 

E 


©®  BIOGRAPHY    OF 

was  truly  a  day  of  sorrow,  and  the  impressions  of  it  are 
indelible. 

Thus  to  the  cause  of  truth  I  sacrificed  the  friendship 
of  two  large  congregations,  and  an  abundant  salary  for 
the  support  of  myself  and  family.  I  preferred  the 
truth  to  the  friendship  and  kindness  of  my  associates  in 
the  Presbyterian  ministry,  who  were  dear  to  me,  and 
tenderly  united  in  the  bonds  of  love.  I  preferred  hon- 
esty and  a  good  conscience  to  all  these  things.  Having 
now  no  support  from  the  congregations,  and  having 
emancipated  my  slaves,  I  turned  my  attention  cheerfully, 
though  awkwardly,  to  labor  on  my  little  farm..  Though 
fatigued  in  body,  my  mind  was  happy,  and  "calm  as 
summer  evenings  be."  I  relaxed  not  in  my  ministerial 
labors,  preaching  almost  every  night,  and  often  in  the 
day  time,  to  the  people  around.  I  had  no  money  to 
hire  laborers,  and  often  on  my  return  home,  I  found  the 
weeds  were  getting  ahead  of  my  corn.  I  had  often  to 
labor  at  night  while  others  were  asleep,  to  redeem  my 
lost  time. 

Under  the  name  of  Springfield  Presbytery  we  went 
forward  preaching,  and  constituting  churches ;  but  we 
had  not  worn  our  name  more  than  one  year,  before  we 
saw  it  savored  of  a  party  spirit.  With  the  man-made 
creeds  we  threw  it  overboard,  and  took  the  name  Chris- 
tian— the, name  given  to  the  disciples  by  divine  appoint- 
ment first  at  Antioch.  We  published  a  pamphlet  on 
this  name,  written  by  Elder  Rice  Haggard,  who  had 
lately  united  with  us.  Having  divested  ourselves  of 
all  party  creeds,  and  party  names,  and  trusting  alone  in 
God,  and  the  word  of  his  grace,  we  became  a  by-word 
and  laughing  stock  to  the  sects  around  ;  all  prophesying 
our  speedy  annihilation.  Yet  from  this  period  I  date 
the  commencement  of  that  reformation,  which  has 
progressed  to  this  day.')  Through  much  tribulation  and 
opposition  we  advanced,  and  churches  and  preachers 
w^ere  multiplied. 

For  your  information  I  insert  the  Last  Will  and  Testa- 
ment of  Springfield  Presbytery. 


barton  w.  stone.  51 

The    last    Will   and   Testament   of    Springfield 
Presbytery. 

For  where  a  testament  is,  there  must  of  necessity  be 
the  death  of  the  testator;  for  a  testament  is  of  force  af- 
ter men  are  dead,  otherwise  it  is  of  no  strength  at  all, 
while  the  testator  liveth.  Thou  fool,  that  which  thou 
sowest  is  not  quickened  except  it  die.  Verily,  verily 
I  say  unto  you,  except  a  corn  of  wheat  fall  into  the 
ground,  and  die,  it  abideth  alone  ;  but  if  it  die,  it  bring- 
eth  forth  much  fruit.  Whose  voice  then  shook  the  earth  ; 
but  now  he  hath  promised,  saying,  yet  once  more  I 
shake  not  the  earth  only,  but  also  heaven.  And  this 
word,  yet  once  more,  signifies  the  removing  of  those 
things  that  are  shaken  as  of  things  that  are  made,  that 
those  things  which  cannot  be  shaken  may  remain. — 
Scripture. 

LAST  WILL  AND  TESTAMENT,  &c. 

The  Presbytery  of  Springfield,  sitting  at  Cane- 
ridge,  in  the  county  of  Bourbon,  being,  through  a  gra- 
cious Providence,  in  more  than  ordinary  bodily  health, 
growing  in  strength  and  size  daily  ;  and  in  perfect  sound- 
ness and  composure  of  mind  ;  but  knowing  that  it  is  ap- 
pointed for  all  delegated  bodies  once  to  die :  and  con- 
sidering that  the  life  of  every  such  body  is  very  uncer- 
tain, do  make,  and  ordain  this  our  last  Will  and  Testa- 
ment, in  manner  and  form  following,  viz  : 

Imprimis.  We  will,  that  this  body  die,  be  dissolved, 
and  sink  into  union  with  the  Body  of  Christ  at  large ; 
for  there  is  but  one  body,  and  one  Spirit,  even  as  we  are 
called  in  one  hope  of  our  calling. 

Item.  We  will,  that  our  name  of  distinction,  with 
its  Reverend  title,  be  forgotten,  that  there  be  but  one 
Lord  over  God's  heritage,  and  his  name  one. 

Item.  We  will,  that  our  power  of  making  laws  for 
the  government  of  the  church,  and  executing  them  by 
delegated  authority,  forever  cease  ;  that  the  people  may 


52  BIOGRAPHY    OF 

have  free  course  to  the  Bible,  and  adopt  the  law  of  the 
Spirit  of  life  in  Christ  Jesus. 

Item.  We  will,  that  candidates  for  the  Gospel  min- 
istry henceforth  study  the  Holy  Scriptures  with  fervent 
prayer,  and  obtain  license  from  God  to  preach  the  sim- 
ple Gospel,  with  the  Holy  Ghost  sent  down  from  heaven, 
without  any  mixture  of  philosophy,  vain  deceit,  tradi- 
tions of  men,  or  the  rudiments  of  the  world.  And  let 
none  henceforth  take  this  honor  to  himself  hut  he  that  is 
called  of  God,  as  was  Aaron. 

Item.  We  will,  that  the  church  of  Christ  resume  her 
native  right  of  internal  government — try  her  candidates 
for  the  ministry,  as  to  their  soundness  in  the  faith,  ac- 
quaintance with  experimental  religion,  gravity  and  apt- 
ness to  teach  ;  and  admit  no  other  proof  of  their  authority 
but  Christ  speaking  in  them.  We  will,  that  the  church 
of  Christ  look  up  to  the  Lord  of  the  harvest  to  send 
forth  laborers  into  his  harvest ;  and  that  she  resume  her 
primitive  right  of  trying  those  who  say  they  are  apos- 
tles, and  are  not. 

Item.  We  will,  that  each  particular  church,  as  a 
body,  actuated  by  the  same  spirit,  choose  her  own 
preacher,  and  support  him  by  a  free  will  offering,  with- 
out a  written  call  or  subscription — admit  members — re- 
move offences ;  and  never  henceforth  delegate  her  right 
of  government  to  any  man  or  set  of  men  whatever. 

Item.  We  will,  that  the  people  henceforth  take  the 
Bible  as  the  only  sure  guide  to  heaven  ;  and  as  many  as 
are  offended  with  other  books,  which  stand  in  competi- 
tion with  it,  may  cast  them  into  the  fire  if  they  choose  ; 
for  it  is  better  to  enter  into  life  having  one  book,  than 
having  many  to  be  cast  into  hell. 

Item.  We  will,  that  preachers  and  people,  cultivate 
a  spirit  of  mutual  forbearance ;  pray  more  and  dispute 
less  ;  and  while  they  behold  the  signs  of  the  times,  look 
up,  and  confidently  expect  that  redemption  draweth 
nigh. 

Item.  We  will,  that  our  weak  brethren,  who  may 
have  been  wishing  to  make  the  Presbytery  of  Spring- 


***  BARTON    W.    STONE.  53 

field  their  king,  and  wot  not  what  is  now  become  of  it, 
betake  themselves  to  the  Rock  of  Ages,  and  follow  Je- 
sus for  the  future. 

Item.  We  will^  that  the  Synod  of  Kentucky  examine 
every  member,  who  may  be  suspected  of  having  depart- 
ed from  the  Confession  of  Faith,  and  suspend  every 
such  suspected  heretic  immediately ;  in  order  that  the 
oppressed  may  go  free,  and  taste  the  sweets  of  gospel 
liberty. 

Item.    We  will^  that  Ja ,  the  author  of  two 

letters  lately  published  in  Lexington,  be  encouraged  in 
his  zeal  to  destroy  partyism.  We  will,  moreover,  that 
our  past  conduct  be  examined  into  by  all  who  may  have 
correct  information  ;  but  let  foreigners  beware  of  speak- 
ing evil  of  things  which  they  know  not. 

Item.  Finally  we  will^  that  all  our  sister  bodies  read 
their  Bibles  carefully,  that  they  may  see  their  fate  there 
determined,  and  prepare  for  death  before  it  is  too 
late. 

Springfield  Presbytery^  ?  T    ^ 
June  2Sth,  1804.      ^  ^'    ' 

Robert  Marshall, 

John  Dunlavy, 

Richard  M'Nemar, 

B.  W.  Stone, 

John  Thompson, 

David  Purviance, 


Witnesses. 


The  Witnesses'  Address. 

We,  the  above  named  witnesses  of  the  Last  Will  and 
Testament  of  the  Springfield  Presbytery,  knowing  that 
there  will  be  many  conjectures  respecting  the  causes 
which  have  occasioned  the  dissolution  of  that  body, 
think  proper  to  testify,  that  from  its  first  existence  it  was 
knit  together  in  love,  lived  in  peace  and  concord,  and 
died  a  voluntary  and  happy  death. 

Their  reasons  for  dissolving  that  body  were  the  fol- 
lowing :  With  deep  concern  they  viewed  the  divisions, 


54  BIOGRAPHY    OF 

and  party  spirit  among  professing  Christians,  principally 
owing  to  the  adoption  of  human  creeds  and  forms  of 
government.  While  they  were  united  under  the  name 
of  a  Presbytery,  they  endeavored  to  cultivate  a  spirit 
of  love  and  unity  with  all  Christians ;  but  found  it  ex- 
tremely difficult  to  suppress  the  idea  that  they  them- 
selves were  a  party  separate  from  others.  This  diffi- 
culty increased  in  proportion  to  their  success  in  the 
ministry.  Jealousies  were  excited  in  the  minds  of  other 
denominations  ;  and  a  temptation  was  laid  before  those 
who  were  connected  with  the  various  parties,  to  view 
them  in  the  same  light.  At  their  last  meeting  they  un- 
dertook to  prepare  for  the  press  a  piece  ^titled  Obser- 
vations on  Church  Government,  in  which  the  world 
wall  see  the  beautiful  simplicity  of  Christian  church  go- 
vernment, stript  of  human  inventions  and  lordly  tradi- 
tions. As  they  proceeded  in  the  investigation  of  that 
subject,  they  soon  found  that  there  was  neither  precept 
nor  example  in  the  New  Testament  for  such  confede- 
racies as  modern  Church  Sessions,  Presbyteries,  Synods, 
General  Assemblies,  &c.  Hence  they  concluded,  that 
while  they  continued  in  the  connection  in  which  they 
then  stood,  they  were  off  the  foundation  of  the  Apos- 
tles and  Prophets,  of  which  Christ  himself  is  the  chief 
corner  stone.  However  just,  therefore,  their  views  of 
church  government  might  have  been,  they  would  have 
gone  out  under  the  name  and  sanction  of  a  self-consti- 
tuted body.  Therefore,  from  a  principle  of  love  to 
Christians  of  every  name,  the  precious  cause  of  Jesus, 
and  dying  sinners  who  are  kept  from  the  Lord  by  the 
existence  of  sects  and  parties  in  the  church,  they  have 
cheerfully  consented  to  retire  from  the  din  and  fury  of 
conflicting  parties — sink  out  of  the  view  of  fleshly 
minds,  and  die  the  death.  They  believe  their  death 
will  be  great  gain  to  the  world.  But  though  dead,  as 
above,  and  stript  of  their  mortal  frame,  which  only  served 
to  keep  them  too  near  the  confines  of  Egyptian  bond- 
age, they  yet  live  and  speak  in  the  land  of  gospel  lib- 
erty ;  they  blow  the  trumpet  of  jubilee,  and  willingly 


BARTON    W.    STONE.  55 

devote  themselves  to  the  help  of  the  Lord  against  the 
mighty.  They  will  aid  the  brethren,  by  their  counsel, 
when  required  ;  assist  in  ordaining  elders,  or  pastors — 
seek  the  divine  blessing — unite  with  all  Christians — 
commune  together,  and  strengthen  each  others'  hands  in 
the  work  of  the  Lord. 

We  design,  by  the  grace  of  God,  to  continue  in  the 
exercise  of  those  functions,  which  belong  to  us  as  min- 
isters of  the  gospel,  confidently  trusting  in  the  Lord, 
that  he  will  be  with  us.  We  candidly  acknowledge, 
that  in  some  things  we  may  err,  through  human  infirmi- 
ty ;  but  he  will  correct  our  wanderings,  and  preserve 
his  church.  Let  all  Christians  join  with  us,  in  crying 
to  God  day  and  night,  to  remove  the  obstacles  which 
stand  in  the  way  of  his  work,  and  give  him  no  rest  till 
he  make  Jerusalem  a  praise  in  the  earth.  We  heartily 
unite  with  our  Christian  brethren  of  every  name,  in 
thanksgiving  to  God  for  the  display  of  his  goodness  in 
the  glorious  work  he  is  carrying  on  in  our  Western 
country,  which  we  hope  will  terminate  in  the  universal 
-spread  of  the  gospel,  and  the  unity  of  the  church. 
Thus  far  the  Witnesses  of  the  Last  Will  and  Testament 
of  the  Springfield  Presbytery.  Why  the  work  alluded 
to  above,  on  the  subject  of  church  government,  never 
made  its  appearance,  the  writer  is  not  advised.  Per- 
haps the  Shaker-difficulty,  which  shortly  after  this  time 
arose,  was  the  cause  ;  as  it  is  known  that  Dunlavy  and 
M'Nemar,  two  of  the  Witnesses,  were  carried  away 
with  that  miserable  delusion  :  and  also,  that  shortly  af- 
ter their  defection  from  the  cause,  Marshall  and  Thomp- 
son began  to  look  back,  and  subsequently  joined  the 
Presbyterians  again. 


56  BIOGRAPHY    OF 


CHAPTER  VIII. 

Atonement — Change  of  views — Baptism  ;  is  himself  immersed — Fanati- 
cism makes  considerable  advances — The  Shakers  come — Some  of  the 
Preachers  and  people  led  off. 

In  1804,  my  mind  became  embarrassed  on  the  doc- 
trine of  Atonement.  I  had  believed  and  taught  that 
Christ  died  as  a  substitute  or  surety  in  our  stead,  and 
that  he  died  to  make  satisfaction  to  law  and  justice  for 
our  sins,  in  order  to  our  justification.  From  these  com- 
monly received  principles,  it  would  seem  to  follow  that 
all  must  be  saved,  and  that  Universalism  must  be  the 
true  doctrine.  If  all  were  not  saved,  then  it  would  fol- 
low that  Christ  did  not  die  for  all ;  and  then  Calvinistic 
election  and  reprobation  must  be  the  true  doctrine.  I 
indulged  no  doubt  in  my  mind,  that  each  of  these  two 
systems  was  condemned  by  the  Scriptures.  I  studied 
the  system  of  Andrew  Fuller,  but  was  obliged  to  con- 
clude, that  it  was  only  a  subterfuge  and  a  palliative  of 
the  two  former  systems  of  Calvinism  and  Universalism. 
The  growing  intelligence  of  the  world  must,  and  will 
see  it  in  this  light.  I  determined  to  divest  myself,  as 
much  as  possible,  of  all  preconceived  opinions  on  this 
subject,  and  search  the  Scriptures  daily  for  the  truth. 

I  first  examined  the  commonly  received  doctrine, 
that  Christ  as  a  surety  or  substitute,  died  to  satisfy  the 
demands  of  law  and  justice  against  us,  and  paid  our 
debts  of  suffering  in  our  stead,  by  which  we  are  justi- 
fied. This  is  equally  the  doctrine  of  Calvinists  and  the 
earlier  Universalists,  differing  only  in  extent ;  the  for- 
mer limiting  the  Atonement  to  the  elect,  and  the  latter, 
without  limitation,  extending  it  to  all  mankind.  They 
stand  upon  the  same  foundation.  Now  I  inquired, 
what  are  these  debts,  paid  by  the  death  of  Christ  ?  I 
was  answered  by  the  one  voice  of  all,  they  are  death, 
temporal,  spiritual,  and  eternal ;  and  that  these  were 
the  demands  of  the  violated  law,  and  injured  justice  of 
God.     I  then  inquired,  did  Christ  as  a  substitute,  die  a 


BARTON    W.    STONE.  57 

natural,  or  temporal  death  in  our  stead  ?  If  so,  why 
do  we  all  yet  die  ?  If  the  debt  was  fully  paid  by  him 
for  us,  can  it  be  just  that  we  suffer  it  again?  Did  he 
die  a  spiritual  death  for  us?  Why  then  do  all,  wheth- 
er elect  or  non-elect,  suffer  this  death  ?  All  are  desti- 
tute of  spiritual  life,  are  dead  in  trespasses  and  sins, 
have  no  desire  for  God,  nor  delight  in  him.  Could  a 
holy  law  make  such  demands  ?  Could  the  holy  Jesus 
pay  such  ?  Impossible.  I  farther  inquired,  did  Christ 
suffer  eternal  death,  in  pur  room  and  stead  ?  Impossi- 
ble ;  for  he  arose  from  the  dead  the  third  day,  and  is 
now  alive  forevermore  in  heaven.  But  the  common 
idea  was  suggested,  he  suffered  what  was  equivalent  to 
eternal  death  ; — he  suffered  infinitely  in  degree,  but  not 
eternally.  This  appeared  to  me  a  mere  subterfuge,  as 
unscriptural  as  it  is  unreasonable ;  for  none  but  the  in- 
finite God  could  suffer  infinitely ;  and  as  he  cannot  suf- 
fer, therefore  the  doctrine  is  absurd.  Besides,  eternal 
punishment  has  no  end,  and  to  eternity  the  debt  will 
be  unpaid,  and  until  this  be  done  justice  cannot  be  fully 
satisfied,  and  consequently  there  can  be  no  justification 
forever,  on  this  plan. 

Again:  I  viewed  the  substitute  or  surety,  and  the 
person  with  whom  he  is  connected,  as  one  in  law.  If 
the  surety  pays  the  debt,  it  is  considered  as  paid  by  the 
person  for  whom  he  was  surety.  Is  this  a  justification 
by  grace,  or  of  debt?  Is  it  pardon  or  forgiveness?  I 
was  overwhelmed  with  astonishment  to  see  the  founda- 
tions of  all  the  popular  systems  built  upon  the  sand,  and 
tottering,  and  falling  at  the  touch  of  truth.  The  just- 
ly celebrated  and  eloquent  Universalist  preacher,  Mr. 
Bailey,  of  Kentucky,  acknowledged  that  the  foundation 
of  Universalism  had  never  been  moved  or  touched  till 
these  arguments  appeared  ;  and  from  that  time  till  his 
death  he  ceased  to  teach  the  doctrine,  as  I  have  been 
informed. 

Driven  from  this  foundation,  I  tried  that  of  the  Meth- 
odists— that  Jesus  died  to  reconcile  the  Father  to  us. 
This  I  found  to  be  an  unscriptural  assertion.     None  of 


58  BIOGRAPHY    OF 

the  sacred  writers  have  said  so.  They  represent  God 
an  unchangeable  being.  The  death  of  Jesus  is  never 
represented  as  having  any  effect  on  God,  or  his  law; 
but  on  man  the  whole  effect  of  it  passed  for  his  good. 
I  examined  another  opinion,  novN^  become  very  com- 
mon, that  is,  that  Jesus  died  to  open  the  door  of  mercy 
to  the  world,  or  to  make  it  possible  for  God  to  justify 
him  that  believed  in  his  Son.  This  door  was  represent- 
ed to  be  in  the  breast  of  God.  Justice  and  truth  had 
closed  it  against  the  egress  of  mercy  to  save  sinners. 
It  was  impossible  for  mercy  to  get  out  till  the  door  was 
opened ;  and  justice  opposed  its  being  opened,  till  satis- 
faction should  be  made  to  its  demands.  These  de- 
mands, on  inquiry,  I  found  to  be  as  before  stated,  death 
temporal,  spiritual  and  eternal.  The  diction  is  differ- 
ent, but  the  sentiments  are  the  same.  ''I  saw  that  the 
doctrine  evidently  was  not  true — that  the  door  of  mer- 
cy in  the  breast  of  God  was  not  closed;  for  the  greatest 
gifts  of  mercy,  yea,  all  the  gifts  of  mercy,  were  vouch- 
safed to  us  in  the  gift  of  Jesus  Christ,  the  Son  of  God, 
before  justice  could  be  satisfied  by  his  death.  "For 
God  so  loved  the  world,  that  he  gave  his  only  begotten 
Son,  that  whosoever  believeth  on  him  might  not  perish, 
but  have  everlasting  life."  The  gift  of  Jesus  was  be- 
fore his  death,  and  this,  according  to  the  system,  must 
be  before  the  satisfaction.  A  door  against  mercy  is  in 
our  heart,  and  it  is  closed  ;  but  the  Lord  is  represented  as 
knocking  at  that  door,  and  pleading  for  entrance. 
When  we  open,  the  Lord  with  his  fulness  enters,  and 
blesses  us. 

I  farther  inquired,  did  God  in  his  law  given  by  Mo- 
ses, admit  of  a  substitute  or  surety  to  die  in  the  room 
of  the  guilty  ?  I  found  that  he  did  not.  For  accord- 
ing to  the  law,  every  soul  was  to  die  for  his  own  sins ; 
even  a  son  should  not  die  for  the  father,  nor  the  father 
for  the  son.  The  doctrine  of  suretyship  is  wrong  in 
civil  policy,  as  w^ell  as  in  religion.  It  is  not  an  author- 
ized doctrine  of  the  Bible,  though  contended  for  with 
so  much  zeal  by  system-mongers. 


BARTON    W.    STONE.  59 

My  opportunity  to  read  was  very  limited,  being  com- 
pelled to  manual  labor  daily  on  my  farm  ;  but  so  in- 
tently engaged  was  my  mind,  on  this  and  collateral 
subjects,  that  I  always  took  with  me  in  my  corn-field 
my  pen  and  ink,  and  as  thoughts  worthy  of  note  oc- 
curred, I  would  cease  from  my  labor,  and  commit  them 
to  paper.  Thus  laboring  till  I  had  accumulated  matter 
enough  for  a  pamphlet,  and  having  arranged  the  ideas,  I 
addressed  them  in  print  to  a  friend.  That  edition  was 
soon  exhausted,  and  I  could  not  supply  the  many  calls 
for  it.  This  gave  a  pretext  for  many  to  say,  I  had  call- 
ed them  in  and  burnt  them.  This  is  not  true.  They 
were  never  called  in  by  me,  nor  were  they  burnt  in  my 
knowledge.  Against  this  pamphlet,  Doct.  J.  P.  Camp- 
bell, of  Kentucky,  a  Presbyterian  preacher  of  some  no- 
toriety, wrote  his  Strictures — very  severe  in  language, 
but  his  arguments  were  by  me  considered  weak ;  yet, 
as  good  as  his  cause  afforded  him.  To  these  Strictures 
I  replied  in  another  printed  pamphlet,  to  which  he  made 
a  rejoinder,  called  the  Vindex.  It  was  judged  to  be 
too  vindictive  to  merit  a  reply ;  and  thus  this  contro- 
versy between  us  closed.  One  thing  I  have  since  re- 
gretted, that  the  Doctor  accused  me  in  his  pamphlets 
of  being  heterodox  on  the  Trinity.  My  views  I  had 
never  committed  to  paper,  and  for  years  had  been  si- 
lent on  that  subject  in  my  public  addresses.  We  had 
been  very  intimate,  and  I  had  disclosed  my  views  to 
him  as  to  a  brother ;  not  suspecting  that  I  should  be 
dragged  before  the  public  as  I  was.  I  forgive  him. 
But  his  disclosure  was  abroad,  and  induced  me  to  de- 
fend myself,  and  the  doctrine  I  believed.  This  I  have 
done  in  a  book  called  my  Address  to  the  Churches,  and 
in  my  Letters  to  James  Biythe,  D.  D.,  the  latter  de- 
signed as  an  answer  to  Thomas  Cleland,  D.  D.,  who 
had  written  furiously  against  me. 

The  result  of  my  inquiries  on  Atonement  and  Trinity, 
will  be  found  in  the  pamphlets  above  named.  I  called 
Atonement,  according  to  the  true  spelling  and  pronun- 
ciation of  the  word,  at-orie-ment.     Sin  had  separated 


60  BIOGRAPHY    OF 

between  God  and  man,  before  at-one,  when  man  was 
holy.  Jesus  was  sent  to  restore  that  union,  or  to  make 
the  at-one-ment  between  God  and  man.  This  he  ef- 
fects when  he  saves  us  from  our  sins  and  makes  us 
holy.  When  this  is  effected,  God  and  man  are  at-one, 
without  any  change  in  God,  the  whole  change  being  in 
man.  This  is  effected  through  faith  in  Jesus,  who  lived, 
died,  was  buried,  and  rose  again.  But  these  things 
are  fully  shown  in  the  books  referred  to  above. 

About  this  time  the  subject  of  Baptism  began  to  ar- 
rest the  attention  of  the  churches.  On  this  I  will  state 
what  took  place  while  I  was  a  Presbyterian  preacher. 
Robert  Marshall,  one  of  our  company,  had  then  become 
convinced  of  the  truth  of  the  Baptists'  views  on  this 
subject,  and  ceased  from  the  practice  of  pedobaptism  ; 
and  it  was  believed  he  was  on  the  eve  of  uniting  with 
the  Baptists.  Alarmed  lest  be  should  join  them,  I  wrote 
him  a  lengthy  letter  on  the  subject,  laboring  to  con- 
vince him  of  his  error.  In  reply,  he  wrote  me  another, 
in  which  he  so  forcibly  argued  in  favor  of  believers' 
immersion,  and  against  pedobaptism,  that  my  mind  was 
brought  so  completely  to  doubt  the  latter,  that  I  ceased 
the  practice  entirely.  About  this  time  the  great  ex- 
citement commenced,  and  the  subject  of  baptism  was 
for  awhile,  strangely,  almost  forgotten.  But  after  a  few 
years  it  revived,  and  many  became  dissatisfied  with 
their  infant  sprinkling,  among  whom  I  was  one. 

The  brethren,  elders,  and  deacons  came  together  on 
this  subject ;  for  we  had  agreed  previously  with  one 
another  to  act  in  concert,  and  not  to  adventure  on  any 
thing  new  without  advice  from  one  another.  At  this 
meeting  we  took  up  the  matter  in  a  brotherly  spirit,  and 
concluded  that  every  brother  and  sister  should  act  freely, 
and  according  to  their  conviction  of  right — and  that  we 
should  cultivate  the  long-neglected  grace  of  forbear- 
ance towards  each  other — they  who  should  be  immers- 
ed, should  not  despise  those  who  were  not,  and  vice 
versa.  Now  the  question  arose,  who  will  baptize  us  ? 
The  Baptists  would  not,  except  we  united  with  them  ; 


BAHTON    W.    StONE.  61 

and  there  were  no  elders  among  us  who  had  been  im- 
mersed. It  was  finally  concluded  among  us,  that  if  we 
were  authorized  to  preach,  we  were  also  authorized  to 
baptize.  The  work  then  commenced,  the  preachers 
baptized  one  another,  and  crowds  came,  and  were 
also  baptized.  My  congregations  very  generally  sub- 
mitted to  it,  and  it  soon  obtained  generally,  and  yet 
the  pulpit  was  silent  on  the  subject.  In  Brother  Mar- 
shall's congregation  there  were  many  who  wished 
baptism.  As  Brother  Marshall  had  not  faith  in  the  or- 
dinance, I  was  called  upon  to  administer.  This  dis- 
pleased him  and  a  few  others. 

The  subject  of  baptism  now  engaged  the  attention 
of  the  people  very  generally,  and  some,  with  myself, 
began  to  conclude  that  it  was  ordained  for  the  remission 
of  sins,  and  ought  to  be  administered  in  the  name  of 
Jesus  to  all  believing  penitents.  I  remember  once 
about  this  time  we  had  a  great  meeting  at  Concord. 
Mourners  were  invited  every  day  to  collect  before  the 
stand,  in  order  for  prayers,  (this  being  the  custom  of  the 
times.)  The  brethren  were  praying  daily  for  the  same 
people,  and  none  seemed  to  be  comforted.  I  was  con- 
sidering in  my  mind,  what  could  be  the  cause.  The 
words  of  Peter,  at  Pentecost,  rolled  through  my  mind. 
*'  Repent  and  be  baptized  for  the  remission  of  sins,  and 
you  shall  receive  the  gift  of  the  Holy  Ghost."  I  thought, 
were  Peter  here,  he  would  thus  address  these  mourners. 
I  quickly  arose,  and  addressed  them  in  the  same  lan- 
guage, and  urged  them  to  comply.  Into  the  spirit  of 
the  doctrine  I  was  never  fully  led,  until  it  was  revived 
by  Brother  Alexander  Campbell,  some  years  after. 

The  churches  and  preachers  grew  and  were  multi- 
plied ;  we  began  to  be  puffed  up  at  our  prosperity.  A 
law  of  Synod,  or  Presbytery,  forbade  their  people  to  as- 
sociate with  us  in  our  worship,  on  pain  of  censure,  or 
exclusion  from  their  communion.  This  influenced  many 
of  them  to  join  us.  But  this  pride  of  ours  was  soon 
humbled  by  a  very  extraordinary  incident.  *Three  mis- 
sionary Shakers  from  the  East  came  amongst  us — Bates, 

*  See  Note,  p.64. 


62  BIOGHAPHY    OF 

Mitchum,  and  Young.  They  were  eminently  qualified 
for  their  mission.  Their  appearance  was  prepossessing 
— their  dress  was  plain  and  neat — they  were  grave  and 
unassuming  at  first  in  their  manners — very  intelligent 
and  ready  in  the  Scriptures,  and  of  great  boldness  in 
their  faith. 

They  informed  us  that  they  had  heard  of  us  in  the 
East,  and  greatly  rejoiced  in  the  work  of  God  amongst 
us — that  as  far  as  we  had  gone  we  were  right ;  but  we 
had  not  gone  far  enough  into  the  work — that  they  were 
sent  by  their  brethren  to  teach  the  way  of  God  more 
perfectly,  by  obedience  to  which  we  should  be  led  into 
perfect  holiness.  '  They  seemed  to  understand  all  the 
springs  and  avenues  of  the  human  heart.  They  deliv- 
ered their  testimony,  and  labored  to  confirm  it  by  the 
Scriptures — promised  the  greatest  blessings  to  the  obe- 
dient, but  certain  damnation  to  the  disobedient.  They 
urged  the  people  to  confess  their  sins  to  them,  especi- 
ally the  sin  of  matrimony,  and  to  forsake  them  all  im- 
mediately— husbands  must  forsake  their  wives,  and 
wives  their  husbands.  This  was  the  burden  of  their 
testimony.  They  said  they  could  perform  miracles,  and 
related  many  as  done  among  them.  But  we  never 
could  persuade  them  to  try  to  work  miracles  among  us. 

Many  such  things  they  preached,  the  consequence  of 
which  was  similar  to  that  of  Simon  Magus.  Many  said 
they  were  the  great  power  of  God.  Many  confessed 
their  sins  to  them,  and  forsook  the  marriage  state; 
among  whom  were  three  of  our  preachers,  Matthew 
Houston,  Richard  M'Nemar,  and  John  Dunlavy.  Sev- 
eral more  of  our  preachers,  and  pupils,  alarmed,  fled 
from  us,  and  joined  the  different  sects  around  us.  The 
sects  triumphed  at  our  distress,  and  watched  for  our  fall, 
as  Jonah  watched  the  fall  of  Nineveh  under  the  shadow 
of  his  gourd.  But  a  worm  at  the  root  of  Jonah's  gourd 
killed  it,  and  deprived  him  of  its  shade,  and  brought 
on  him  great  distress.  So  the  worm  of  Shakerism  was 
busy  at  the  root  of  all  the  sects,  and  brought  on  them 
great  distress ;  for  multitudes  of  them,  both  preachers 


BARTON    W.    STONE.  63 

and  common  people,  also  joined  the  Shakers.  Our  re- 
proach was  rolled  away. 

Never  did  I  exert  myself  more  than  at  this  time,  to 
save  the  people  from  this  vortex  of  ruin.  I  yielded  to 
no  discouragement,  but  labored  night  and  day,  far  and 
near,  among  the  churches  where  the  Shakers  went.  By 
this  means  their  influence  was  happily  checked  in  many 
places.  I  labored  so  hard  and  constantly  that  a  profuse 
spitting  of  blood  ensued.  Our  broken  ranks  were  once 
more  rallied  under  the  standard  of  heaven,  and  were 
soon  led  on  once  more  to  victory.  In  answer  to  con- 
stant prayer,  the  Lord  visited  us  and  comforted  us  after 
this  severe  trial.  The  cause  again  revived,  and  former 
scenes  were  renewed. 

The  Shakers  now  became  our  bitter  enemies,  and 
united  with  the  sects  in  their  opposition  to  us.  They 
denied  the  literal  resurrection  of  the  body  from  the 
grave  :  they  said  the  resurrection  of  the  body  meant  the 
resurrection  of  Christ's  body,  meaning  the  church. 
They,  the  elders,  had  constant  communication  and  con- 
versation with  angels  and  all  the  departed  saints. 
They  looked  for  no  other  or  better  heaven  than  that  on 
earth.  Their  worship,  if  worthy  of  the  name,  consist- 
ed in  voluntary  dancing  together.  They  lived  together, 
and  had  all  things  common,  entirely  under  the  direction 
and  control  of  the  elders.  They  flourished  greatly  for 
some  years,  and  built  several  superb  villages;  but  af- 
terwards began  to  dwindle  till  they  became  nearly  ex- 
tinct. John  Dunlavy,  who  had  left  us,  and  joined 
them,  was  a  man  of  a  penetrating  mind,  wrote  and  pub- 
lished much  for  them,  and  was  one  of  their  elders  in 
high  repute  by  them.  He  died  in  Indiana,  raving  in 
desperation  for  his  folly  in  forsaking  the  truth  for  an  old 
woman's  fables.  Richard  M'Nemar  was,  before  his 
death,  excluded  by  the  Shakers  from  their  society,  in  a 
miserable,  penniless  condition,  as  I  was  informed  by 
good  authority.  The  reason  of  his  exclusion  I  never 
heard  particularly;  but  from  w^hat  was  heard,  it  appears 
that  he    had   become    convinced    of  his    error.     The 


64  BIOGRAPHY    OF 

Shakers  had  a  revelation  given  them  to  remove  him  from 
their  village,  and  take  him  to  Lebanon,  in  Ohio,  and 
to  set  him  down  in  the  streets,  and  leave  him  there  in 
his  old  age,  without  friends  or  money.  Soon  after  he 
died.  Matthew  Houston  is  yet  alive,  and  continues 
among  them. 

Their  doctrine  was,  that  the  Christ  appeared  first  in 
a  male,  and  through  life  was  preparing  the  way  of  sal- 
vation, which  he  could  not  accomplish  till  his  second 
appearance  in  a  woman,  Anne  Lees,  who  was  now  the 
Christ,  and  had  full  power  to  save.  They  had  new 
revelations,  superior  to  the  Scriptures,  which  they  called 
the  old  record,  which  were  true,  but  superseded  by 
the  new.  When  they  preached  to  the  world,  they  used 
the  old  record,  and  preached  a  pure  gospel,  as  a  bait  to 
catch  the  unwary;  but  in  the  close  of  their  discourse 
they  artfully  introduced  their  testimony.  In  this  way 
they  captivated  hundreds,  and  ensnared  them  in  ruin. 
Their  coming  was  at  a  most  inauspicious  time.  Some 
of  us  were  verging  on  fanaticism  ;  some  were  so  dis- 
gusted at  the  spirit  of  opposition  against  us,  and  the 
evils  of  division,  that  they  were  almost  led  to  doubt 
the  truth  of  religion  in  toto ;  and  some  were  earnestly 
breathing  after  perfection  in  holiness,  of  which  attain- 
ment they  were  almost  despairing,  by  reason  of  remain- 
ing depravity.  The  Shakers  well  knew  how  to  accom- 
modate each  of  these  classes,  and  decoy  them  into  the 
trap  set  for  them.  They  misrepresented  our  views,  and 
the  truth;  and  they  had  not  that  sacred  regard  to  truth- 
telling  which  becomes  honest  Christians.  I  speak  ad- 
visedly. 

*  Note — see  page  61. — The  Shaker  difficulty  here  alluded  to  by  father 
Stone,  is  represented  as  occuring  before  the  question  of  baptism  agitated 
the  Churches.  This  is  a  chronological  mistake,  as  doubtless  the  Shakers 
came,  before  the  question  of  baptism  was  stirred.  Father  Purviance's  ac- 
count of  this  matter  is  accordant  with  the  true  chronology  of  the  facts. 
This,  to  be  sure  is  a  small  matter,  comparatively.  J.  R. 


BIOGRAPHY    OF  65 


CHAPTER  IX. 

The  churches  had  scarcely  recovered  from  the  shock  of  Shakerism,  when 
Marshall  and  Thompson  became  disaffected — They  endeavor  to  intro- 
duce a  human  Creed — But  failing,  they  return  to  the  Presbyterian 
Church — Their  character — B.  W.  Stone's  only  son  dies,  1809 — His 
wife,  in  May,  1810 — Her  pious  character  —  Breaks  up  house- 
keeping—  In  October,  1811,  was  married  to  Celia  W.  Bowen, 
and  removes  to  'J'ennessee — Returns  to  Kentucky — Teaches  a  high 
school  in  Lexington — Studies  the  Hebrew  language — Appointed  prin- 
cipal of  the  Rittenhouse  Academy  in  Georgetown — Preaches  in  George- 
town, where  he  founded  a  church  with  a  numerous  congregation — Is 
persuaded  to  resign  his  station  in  the  Academy,  and  devote  his  whole 
time  to  preaching — Teaches  a  private  school  in  Georgetown — Goes  to 
Meigs  county,  Ohio,  where  a  Baptist  Association  agrees  to  assume  the 
name  Christian — Remarkable  dream — Travels  in  Ohio,  preaching  to 
multitudes  and  baptizing  many. 

Soon  after  this  shock  had  passed  off,  and  the  church- 
es were  in  a  prosperous,  growing  condition  (for  many 
excrescences  had  been  lopped  off  from  our  body)  ano- 
ther dark  cloud  was  gathering,  and  threatened  our  entire 
overthrow.  But  three  of  the  elders  now  remained  of 
those  that  left  the  Presbyterians,  and  who  had  banded 
together  to  support  the  truth — Robert  Marshall,  John 
Thompson  and  myself.  I  plainly  saw  that  the  two  for- 
mer, Marshall  and  Thompson,  were  about  to  forsake  us, 
and  to  return  to  the  house  from  whence  they  had  come, 
and  to  draw  as  many  after  them  as  they  could.  ('They 
began  to  speak  privately  that  the  Bible  was  too  latitudi- 
narian  for  a  creed — that  there  was  a  necessity,  at  this 
time,  to  embody  a  few  fundamental  truths,  and  to  make 
a  permanent  and  final  stand  upon  them.^  One  of  those 
brethren  had  written  considerably  on  the  points  or  doc- 
trines to  be  received,  and  on  those  to  be  rejected  by  us. 
He  brought  the  written  piece  with  him  to  a  conference 
previously  appointed,  in  order  to  read  it  to  them.  It 
was  thought  better  not  to  read  it  at  that  time,  as  too 
premature,  but  to  postpone  it  to  another  appointment, 
which  was  made  at  Mount  Tabor,  near  Lexington,  at 
which  a  general  attendance  was  required. 
F 


m  BIOGRAPHY    OF 

I  made  but  little  opposition  then,  but  requested  him 
to  loan  me  the  written  piece  till  our  general  meeting  at 
Mount  Tabor,  that  I  might  in  the  interim  study  his 
doctrines  accurately.  To  this  he  willingly  consented, 
and  I  availed  myself  of  the  permission,  and  wrote  a 
particular  reply  to  his  arguments,  which  was  the  foun- 
dation of  my  "Address,"  afterwards  published.  The 
general  meeting  at  Mount  Tabor  came  on,  numerously 
attended.  The  piece  written  by  brother  Thompson 
was  read  publicly,  and  brother  Hugh  Andrews  read  also 
a  piece  of  his  own  composition  on  the  same  side  of  the 
question.  I  read  mine  also,  and  brother  David  Purvi- 
ance,  in  the  same  faith,  spoke  forcibly.  Marshall, 
Thompson,  and  Andrews  labored  hard  to  bring  us  back 
to  the  ground  from  which  we  had  departed,  and  to  form 
a  system  of  doctrines  from  which  we  should  not  recede. 
This  scheme  was  almost  universally  opposed  by  a  large 
conference  of  preachers  and  people.  Those  brethren, 
seeing  they  could  effect  nothing,  bade  us  farewell,  and 
withdrew  from  us.  Soon  afterwards,  Marshall  and 
Thompson  joined  the  Presbyterians,  receiving  their 
confession  again  professedly  ex  animo ;  and  charity 
hopes  they  did  as  they  professed.  They  became  our 
most  zealous  opposers;  Marshall  was  required  by  the 
Presbytery  to  visit  all  our  churches,  where  he  had  for- 
merly preached  his  errors,  and  renounce  them  publicly, 
and  preach  to  them  the  pure  doctrine. 

These  two  brothers  were  great  and  good  men.  Their 
memory  is  dear  to  me,  and  their  fellowship  I  hope  to 
enjoy  in  a  better  world.  Marshall  has  been  dead  for 
some  years.  He  never  could  regain  his  former  stand- 
ing, nor  the  confidence  of  the  people,  after  he  left  us.' 
Thompson  yet  lives  (1S43)  respected,  and  a  zealous 
preacher  of  the  New  School  Presbyterians,  in  Crawfords- 
ville,  Indiana.  Not  long  since  I  had  several  very 
friendly  interviews  with  him.  Old  things  appeared  to 
be  forgotten  by  us  both,  and  cast  off  by  brotherly,  kind 
affection.  Hugh  Andrews  joined  the  Methodists,  and 
long  since  sleeps  in  death.     Of  all  the  five  of  us  that 


BARTON    W.    STONE. 


67 


left  the  Presbyterians,  I  only  was  left,  and  they  sought 
my  life. 

In  the  winter  of  1809,  my  only  son,  Barton  Warren, 
died ;  and  in  the  spring  following,  May  30,  my  dear 
companion  Eliza,  triumphantly  followed.  She  was 
pious,  intelligent  and  cheerful,  truly  a  help-meet  to  me 
in  all  my  troubles  and  difficulties.  Nothing  could  de- 
press her,  not  even  sickness,  nor  death  itself.  I  will 
relate  an  incident  respecting  her  of  interest  to  me,  and 
may  be  to  her  children.  When  my  mind  began  to 
think  deeply  on  the  subject  of  the  Atonement,  I  was  en- 
tirely absorbed  in  it,  yet  dared  not  mention  it  to  any, 
lest  it  might  involve  other  minds  in  similar  perplexities. 
She  discovered  that  something  uncommon  oppressed 
me.  I  was  laboring  in  my  field — she  came  to  me  and 
affectionately  besought  me  not  to  conceal,  but  plainly 
declare  the  cause  of  my  oppression.  We  sat  down, 
and  I  told  her  my  thoughts  on  the  Atonement.  When 
I  had  concluded,  she  sprang  up  and  praised  God  aloud 
most  fervently  for  the  truth.  From  that  day  till  her 
death,  she  never  doubted  of  its  truth. 

At  her  death,  four  little  daughters  were  left  me,  the 
eldest  not  more  than  eight  years  old.  I  broke  up  house- 
keeping, and  boarded  my  children  with  brethren,  de- 
voting my  whole  time  gratuitously  to  the  churches,  scat- 
tered far  and  near.  My  companion  and  fellow  laborer 
was  Reuben  Dooley,  of  fervent  piety,  and  engaging  ad- 
dress. Like  myself  he  had  lately  lost  his  companion, 
and  ceased  house-keeping,  and  boarded  out  his  little 
children.  We  preached  and  founded  churches  through- 
out the  Western  States  of  Ohio,  Kentucky  and  Tennes- 
see. Occasionally  we  visited  our  children.  All  my 
daughters  when  young,  professed  faith  in  Jesus,  and 
were  baptized.  The  youngest,  Eliza,  has  long  since 
triumphantly  entered  into  rest. 

October  31,  1811,  I  was  married  to  my  present  com- 
panion, Celia  W.  Bowen,  daughter  of  Captain  William 
Bowen  and  Mary  his  wife,  near  Nashville,  Tennessee. 
She  was  cousin  to  my  former  wife.     We  immediately 


bo  BIOGRAPHY   OF 

removed  to  my  old  habitation  in  Bourbon  county,  Ken- 
tucky, and  lived  happily  there  for  one  year.  Then  by 
advice  and  hard  persuasion,  we  were  induced  to  move 
to  Tennessee,  near  my  wife's  widowed  mother.  The 
old  mother  put  us  on  a  very  good  farm,  but  without  a 
comfortable  house  for  our  accommodation.  I  labored 
hard  at  building  a  house  and  improving  the  farm,  till  I 
learned  that  mother  Bowen  designed  not  to  give  me  a 
deed  to  the  farm,  and  that  the  right  of  giving  a  deed 
lay  solely  in  her.  I  could  not  blame  her  for  this,  as 
the  lands  of  my  first  wife,  by  the  laws  of  Kentucky,  be- 
longed to  her  children  at  her  death.  She  thought  it 
prudent  to  deed  the  land  on  which  we  lived  to  her 
daughter  and  children.  I  had  before  thought  the  land 
was  left  to  my  wife  by  the  will  of  her  deceased  father. 
As  soon  as  I  heard  of  our  old  mother's  determination,  I 
concluded  to  return  to  Kentucky. 

I  communicated  this  to  my  companion,  who  appro- 
ved of  my  course.  In  a  few  days  I  started  back  to 
Kentucky,  if  possible  to  get  back  my  old  farm  I  had 
sold.  I  had  sold  it  for  $12  per  acre  ;  but  the  price  of 
lands  had  greatly  risen,  and  I  could  not  get  my  farm 
again  for  less  than  $30  per  acre.  I  was  unable  to  repur- 
chase it,  or  any  other  at  these  prices.  While  I  was  in 
Tennessee  my  field  of  labors  in  the  word  was  very 
much  circumscribed,  and  my  manual  labors  took  up 
much  of  my  time  in  fixing  for  living  comfortably.  Let- 
ters from  the  churches  and  brethren  in  Kentucky  were 
pouring  in  upon  me,  pressing  me  to  return  to  them. 
Finding  myself  unable  to  repurchase  my  old  farm,  I 
yielded  to  the  strong  solicitations  of  the  brethren  in  Lex- 
ington and  the  neighborhood,  to  settle  amongst  them. 
They  immediately  sent  a  carriage  for  my  family,  and  a 
waggon  to  move  us  up.  They  had  rented  me  a  house 
in  Lexington,  and  promised  to  supply  my  family  with 
every  necessary.  But  I  then  learned  a  lesson,  and  learn- 
ed it  better  afterwards,  that  good  men  often  make  prom- 
ises which  they  forget  to  perform. 

In  Lexington  I  was  compelled  to  teach  a  high  school 


BARTON    W.    STONE.  69 

for  a  support.  I  taught  the  English  Grammar,  Latin, 
Greek,  and  some  of  the  sciences.  This  school  exceed- 
ed my  highest  anticipations.  Gentlemen  of  the  first 
class  patronized  it,  and  our  institution  became  popular 
and  respectable.  We  far  outnumbered  the  pupils  of 
the  University.  I  employed  an  assistant  well  qualified. 
In  this  time  I  had  to  visit  once  a  month  my  old  congre- 
gation at  Caneridge,  nearly  thirty  miles  distant,  and  be 
back  by  school  hour  on  Monday  morning.  I  labored 
in  my  school  to  satisfy  my  patrons,  and  profit  my  pupils, 
and  it  is  believed  that  I  succeeded. 

While  teaching  there,  a  Prussian  doctor,  a  Jew 
of  great  learning,  came  to  Lexington,  and  proposed  to 
teach  the  Hebrew  language  in  a  short  time.  A  class 
was  soon  made  up  of  a  motley  mixture  of  preachers, 
lawyers,  and  others.  He  taught  by  lectures ;  and  in  a 
very  short  time  we  understood  the  language  so  as  with 
ease  to  read,  and  translate  by  the  assistance  of  a  Lexi- 
con. This  was  a  desideratum  with  me,  and  was  of  ad- 
vantage ever  after  in  reading  and  understanding  the 
Scriptures. 

The  Rittenhouse  Academy  in  Georgetown  became 
vacant,  and  urgent  solicitations  w^ere  made  to  me  to 
become  its  principal.  I  consented,  and  moved  there, 
and  soon  entered  upon  the  duties  of  my  appointment. 
The  number  of  students  soon  became  large,  and  many 
followed  me  from  Lexington.  At  that  time  Georgetown 
was  notorious  for  irreligion  and  wickedness.  I  began 
to  preach  to  them  that  they  should  repent,  and  turn  to 
the  Lord.  My  congregation  increased,  and  became 
interested  on  the  subject  of  religion.  Soon  we  consti- 
tuted a  church  of  six  or  seven  members,  which  quickly 
grew  to  two  or  three  hundred.  I  was  every  week  bap- 
tizing, sometimes  thirty  at  a  time,  of  whom  were  a 
number  of  my  pupils,  some  of  w^hom  became  useful 
preachers  afterwards.  The  work  of  conversion  spread 
a  distance  round,  with  but  few  preachers,  and  those  not 
very  efficient.  The  harvest  was  truly  great,  but  the 
laborers  were  few. 


TO  BIOGRAPHY    OF 

The  churches,  without  my  knowledge,  met  together, 
and  determined  that  it  was  proper  to  engage  all  my 
time  and  services  in  preaching  th  gospel ;  and  in  or- 
der to  release  me  from  the  Academy,  they  agreed  to 
pay  my  debt,  which  I  had  contracted  for  a  small  farm 
near  the  town,  oo  ^^hi<-'V>  j  j^^d  moved  my  family.  The 
only  way  I  had  to  pay  this  debt  was  by  the  profits  of 
the  Academy.  They  had  also  agreed  to  supply  myself 
and  family  with  a  comfortable  support.  A  deputation 
of  brethren  was  sent  to  inform  me  what  was  done,  and 
to  confer  with  me  on  the  propriety  of  yielding  to  their 
wishes,  and  to  evangelize  steadily  among  the  churches. 
I  yielded,  and  resigned  the  charge  of  the  Academy, 
and  gave  up  myself  to  the  work  of  the  ministry.  The 
remembrance  of  these  days,  and  of  the  great  and  good 
works  which  were  effected  by  my  humble  labors,  will 
cause  many  to  shout  the  praises  of  God  to  eternity. 

The  time  drew  near  when  my  debt  must  be  paid.  1 
became  uneasy  lest  I  might  fail,  and  named  it  to  my 
brethren.  Fair  promises  kept  up  my  spirits  ;  but  at  last 
I  had  to  borrow  a  good  part  of  the  money  and  pay 
the  debt  myself.  And  to  add  to  my  trouble,  the 
money  borrowed  was  to  be  repaid  in  specie,  which 
I  had  to  buy  with  Commonwealth's  depreciated  pa- 
per, two  for  one,  yet  had  been  by  me  received  at  par 
with  silver  and  gold.  I  was  compelled  to  desist  from 
evangelizing,  and  proposed  to  teach  a  private  school  in 
Georgetown,  (for  the  Academy  was  supplied.)  I  had 
soon  as  many  pupils  as  I  desired.  By  this  means  I  was 
enabled  to  pay  the  borrowed  money  and  the  interest, 
and  had  something  over.  By  such  constant  application 
to  study,  my  health  failed.  I  gave  up  teaching  entirely, 
and  turned  to  hard  labor  on  my  farm,  in  order  to  sup- 
port my  family. 

I  had  an  appointment  of  long  standing  in  Meigs 
county,  Ohio,  above  the  mouth  of  Kenhaway,  in  order 
to  preach,  and  to  baptize  a  Presbyterian  preacher  living 
there,  whose  name  was  William  Caldwell.  The  time 
drew  near,  and  I  had  no  money  to  bear  my  expenses. 


BARTON    W.    STONE.  71 

I  was  ashamed  to  beg,  and  unable  to  obtain  it.  The 
night  before  I  started  on  my  tour,  I  had  meeting  in  the 
neighborhood,  and  when  the  people  were  dismissed,  a 
letter  was  slipped  into  the  hand  of  my  little  daughter 
by  some  unknown  person.  She  handed  it  to  me,  and  I 
found  a  ten  dollar  bill  enfolded,  with  these  words  only 
written,  "For  Christ's  sake."  I  was  much  aflected, 
and  received  it  thankfully  as  a  gift  from  my  Lord  to 
enable  me  to  do  his  work.  I  was  much  encouraged, 
believing  that  the  Lord  would  prosper -my  way. 

I  arrived  safely  and  in  good  spirits  at  the  appoint- 
ment, where  brother  Dooly,  of  Ohio,  met  me.  The  sepa- 
rate Baptists,  by  previous  appointment,  held  their  annual 
association  at  the  same  time  and  place.  We  agreed  to 
worship  together.  The  crowd  of  people  was  great, 
and  early  in  the  beginning  of  the  meeting  I  baptized 
brother  Caldwell  in  the  Ohio  river.  This  circumstance 
drew  the  cords  of  friendship  more  closely  between  us 
and  the  Baptists.  Great  was  the  excitement  produced 
by  our  united  efforts.  The  elders  and  members  of  the 
association  met  daily  in  a  house  near  the  stand,  where 
they  transacted  their  business,  while  worship  was  car- 
ried on  at  the  stand.  I  was  invited  and  urged  to  assist 
them  in  their  deliberations  in  the  association,  and  fre- 
quently requested  to  give  my  opinion  on  certain  points, 
which  I  did  to  their  acceptance  and  approbation.  They 
had  a  very  difficult  case  before  them,  on  which  they 
could  come  to  no  decision.  I  was  urged  to  speak  on  it, 
and  to  speak  freely.  It  was  evidently  a  case  with  which 
they  had  no  right  to  meddle,  and  which  involved  the 
system  of  church  government.  I  spoke  freely  and  fully 
on  the  point,  and  showed  it  to  be  a  party  measure, 
and  of  course  unscriptural.  I  exerted  myself  with 
meekness  against  sectarianism,  formularies,  and  creeds, 
and  labored  to  establish  the  scriptural  union  of  Chris- 
tians, and  their  scriptural  name.  Till  Christians  were 
united  in  spirit  on  the  Bible,  I  showed  there  would  be  no 
end  to  such  difficult  cases  as  now  agitated  them..  Having 
closed  my  speech,  I  retired  to  the  worshipping  ground. 


72  BIOGRAPHY    OF 

The  mind  of  the  association  was  withdrawn  from  any- 
farther  attention  to  their  knotty  cases,  to  the  considera- 
tion of  what  I  had  said.  The  result  was,  that  they 
agreed  to  cast  away  their  formularies  and  creeds,  and 
take  the  Bible  alone  for  their  rule  of  faith  and  practice 
— to  throw  away  their  name  Baptist,  and  take  the  name 
Christian — and  to  bury  their  association,  and  to  be- 
come one  with  us  in  the  great  work  of  Christian  union. 
They  then  marched  up  in  a  band  to  the  stand,  shouting 
the  praise  of  God,  and  proclaiming  aloud  what  they 
had  done.  We  met  them,  and  embraced  each  other 
with  Christian  love,  by  which  the  union  was  cemented. 
I  think  the  number  of  elders  who  united  was  about 
twelve.  After  this  the  work  gloriously  progressed,  and 
multitudes  were  added  to  the  Lord. 

A  few  incidents  in  my  travels,  which  happened  be- 
fore this  time,  while  I  was  a  widower,  and  soon  after 
the  Conference  at  Mount  Tabor,  where  Marshall  and 
Thompson  left  us,  I  wish  to  mention  for  the  good  of 
Evano^elists  hereafter.  At  that  meetinoj  brother  R. 
Dooley  and  myself  agreed  to  travel  in  Ohio  for  some 
time.  We  started  immediately,  and  went  to  Eaton. 
We  commenced  operations  there  on  Saturday,  and  ap- 
pointed to  preach  at  a  house  near  town  next  day.  Af- 
ter meeting  on  Saturday,  a  lady,  (Major  Steele's  wife,) 
returned  home,  and  found  her  husband  just  returned 
from  the  West.  She  told  him  that  two  strange  preach- 
ers had  come  to  town,  and  she  had  been  to  hear  them. 
Nothing  more  was  said  on  this  subject.  In  the  night 
Major  Steele  dreamed  that  he  went  to  meeting — that 
a  man  whom  he  had  never  seen  rose  to  preach.  The 
features  of  the  preacher  were  deeply  impressed  on 
his  mind,  and  the  very  text  from  which  he  preached, 
which  was,  "If  God  spared  not  his  own  Son,  but  de- 
livered him  up  for  us  all,  how  shall  he  not  with  him 
freely  give  us  all  things."  He  was  very  much  agitated 
in  sleep,  and  awoke.  He  told  his  wife  the  dream,  and 
slept  again,  and  dreamed  the  same  things.  He  could 
sleep  no  more  that  night.     Next  day  he  came  to  meet- 


BARTON    W.     STONE.  73 

ing,  and  after  the  congregation  met,  I  arose.  That  mo- 
ment Steele  recognized  the  very  person  whom  he  had 
seen  in  sleep  the  night  before.  He  began  to  fear  greatly. 
I  read  my  text,  the  very  one  he  had  heard  read  in  sleep. 
His  mind  became  so  affected  that  he  went  out,  and  tried 
in  vain  to  be  composed.  He  endeavored  to  shake  off 
the  impression  by  going  with  a  company  to  the  West  to 
explore  lands  ;  but  all  in  vain.  He  returned,  and  was 
by  us  baptized  at  a  subsequent  time. 

We  preached  and  baptized  daily  in  Eaton  for  many 
days.  No  house  could  contain  the  people  that  flocked 
to  hear.  We  had  to  preach  in  the  open  streets  to  the 
anxious  multitude.  At  night,  after  service,  the  cries 
and  prayers  of  the  distressed  in  many  houses  around, 
were  truly  solemn.  Almost  the  whole  town  and  neigh- 
borhood were  baptized,  and  added  to  the  Lord.  We 
left  this  place,  and  preached  and  baptized  in  many  other 
places.  We  were  poorly  clad,  and  had  not  money  to 
buy  clothes.  Going  on  at  a  certain  time  through  the 
barrens,  a  limb  tore  brother  Dooley's  striped  linen  pan- 
taloons very  much.  He  had  no  other,  nor  had  I  another 
pair  to  lend  him.  We  consoled  ourselves  that  we  were 
on  the  Lord's  work,  and  he  would  provide.  He  tied 
his  handkerchief  over  the  rent,  and  we  went  and  preach- 
ed to  the  people.  That  night  we  lodged  with  brother 
Samuel  Wilson,  whose  wife  presented  brother  Dooley 
a  pair  of  home-spun  linen  pataloons. 

We  separated  awhile,  to  preach  to  the  frontier  set- 
tlers, scattered  abroad.  One  day  as  I  was  riding  slowly 
along  a  small  track  to  an  appointment  at  night,  I  was 
passing  by  a  small  hut,  when  a  woman  ran  out  and  call- 
ed to  me.  I  stopped  my  horse.  She  told  me  she  had 
heard  me  preach  on  yesterday;  and  with  a  heavenly  coun- 
tenance she  thanked  God  for  it ;  for,  said  she,  the  Lord 
has  blessed  my  soul.  Will  you  stop  and  baptize  me  ? 
Yes,  said  I,  gladly  will  I  do  it.  I  dismounted,  and 
walked  into  the  cottage.  0,  said  she,  will  you  wait  till 
I  send  for  my  sister,  a  short  distance  off.  She  was  with 
me  yesterday,  and  the  Lord  has  blessed  her  too.     She 


74  BIOGRAPHY    OF 

wants  also  to  be  baptized.  0  yes,  said  I,  I  will  gladly 
wait.  She  quickly  dispatched  a  little  boy  to  call  her 
husband  from  the  field  near  the  house,  and  to  tell  the 
sister  to  come.  In  the  mean  time  she  was  busy  pre- 
paring dinner  for  me.  It  was  no  doubt  the  best  she 
had,  but  such  as  I  had  never  seen  before.  I  never 
more  thankfully,  more  happily,  and  more  heartily  dined. 
The  husband  soon  came  in,  and  the  wife  beckoned  him 
out,  and  informed  him  of  her  intention  of  being  bap- 
tized. He  obstinately  opposed  it.  In  tears  and  dis- 
tress she  informed  me.  I  talked  mildly  with  him  of 
the  impropriety  of  his  conduct,  and  at  length  gained 
his  consent.  Her  countenance  brightened  with  joy  ; 
and  her  sister,  nohile  par^  came.  We  went  down  to 
Deer  creek,  about  fifty  yards  from  the  house,  where  I 
immersed  them.  They  rose  from  the  water,  praising 
God  aloud.  A  happier  scene  I  never  witnessed.  The 
husband  looked  like  death. 

I  proceeded  to  my  appointment  at  brother  Forgue 
Graham's.  The  house  was  full  to  overflowing.  I 
preached,  and  great  was  the  effect.  After  preaching  I 
invited  such  as  wished  to  be  baptized  to  come  forward. 
A  good  number  came  forward,  among  the  first  of  them 
was  the  husband  who  had  just  before  so  obstinately  op- 
posed his  wife's  baptism.  He  had  walked  seven  miles 
to  the  night  meeting.  The  house  was  near  the  bank  of 
the  same  creek — the  moon  shone  brightly.  We  went 
down  to,  and  into  the  water,  where  I  baptized  a  num- 
ber of  happy  persons.  It  was  a  solemn  scene.  With 
reluctance  the  people  retired  home  late  at  night. 

It  was  a  very  common  thing  at  that  time  for  many  on 
the  frontiers,  men,  women,  and  children,  to  walk  six  or 
seven  miles  to  a  night  meeting.  The  darkest  nights  did 
not  prevent  them  ;  for  as  they  came  to  meeting,  they 
tied  up  bundles  of  hickory  bark,  and  left  them  by  the 
way  at  convenient  distances  apart ;  on  their  return  they 
lighted  these  bundles,  which  afforded  them  a  pleasant 
walk.  Many  have  I  baptized  at  night  by  the  light  of 
these  torches, 


BARTON    W.    STONE.  75 

One  day,  after  having  preached,  I  started  alone  to 
another  appointment.  On  my  way,  a  gentleman  who 
was  returning  home  from  the  same  meeting,  came  up  ; 
we  rode  on  together.  I  introduced  the  subject  of  re- 
ligion, which  I  found  not  to  be  disagreeable  to  him, 
though  he  was  not  a  professor.  I  urged  him  by  many 
arguments  to  a  speedy  return  to  the  Lord.  His  mind, 
I  saw,  was  troubled,  and  vascilating  as  to  his  choice  of 
life,  or  death.  At  length  we  came  to  a  clear  running 
stream  ;  he  said,  "  See,  here  is  water  ;  what  doth  hin- 
der me  to  be  baptized  ?"  I  instantly  replied  in  Phil- 
ip's language,  "  If  thou  believest  with  all  thine  heart, 
thou  mayest."  He  said,  "  I  believe  that  Jesus  Christ  is 
the  Son  of  God,"  and  am  determined  hereafter  to  be  his 
servant.  Without  any  thing  more  we  alighted,  and  I 
baptized  him.  We  rode  on  in  our  wet  clothes  till  our 
ways  parted. 


CHAPTER  X. 

A  Campbell  appears — Visits  Kentucky — His  character  and  views — In 
1826  Elder  Stone  commences  the  publii  ation  of  the  Christian  Messen- 
ger— In  1832  John  T.  Johnson  became  associated  with  Elder  Stone  as 
co-editor  of  the  Messenger — Continued  in  that  connexion  till  B.  W. 
Stone  removed  to  Illinois — They  succeed  in  uniting  the  Churches  in 
Kentucky,  whose  members  had  been  invidiously  called  Stoneites  and 
Campbellites — In  1834  B.  W.  Stone  removes  to  Jacksonville,  Illinois- 
Effects  a  union  there  between  those  called  Christians  and  Reformers. 

Since  the  union  of  the  Baptist  association,  as  stated 
in  the  last  chapter,  nothing  worthy  of  particular  note 
occurred  till  the  period  when  Alexander  Campbell,  of 
Virginia,  appeared,  and  caused  a  great  excitement  on 
the  subject  of  religion  in  Kentucky  and  other  states. 
*'  Some  said.  He  is  a  good  man;  but  others  said,  nay; 
for  he  deceiveth  the  people."  When  he  came  into  Ken- 
tucky, I  heard  him  often  in  public  and  in  private.  I 
was  pleased  with  his  manner  and  matter.  I  saw  no  dis- 
tinctive feature  between  the  doctrine  he  preached  and 
that  which  we  had  preached  for  many  years,  except  on 


76  BIOGRAPHY    OF 

baptism  for  remission  of  sins.  Even  this  I  had  once 
received  and  taught,  as  before  stated,  but  had  strangely- 
let  it  go  from  my  mind,  till  brother  Campbell  revived 
it  afresh.  I  thought  then  that  he  was  not  sufficiently- 
explicit  on  the  influences  of  the  Spirit,  which  led  many 
honest  Christians  to  think  he  denied  them.  Had  he 
been  as  explicit  then,  as  since,  many  honest  souls  would 
have  been  still  with  us,  and  would  have  greatly  aided 
the  good  cause.  In  a  few  things  I  dissented  from  him, 
but  was  agreed  to  disagree. 

^  I  will  not  say,  there  are  no  faults  in  brother  Campbell ; 
but  that  there  are  fewer,  perhaps,  in  him,  than  any  man 
I  know  on  earth  ;  and  over  these  few  my  love  would 
throw  a  veil,  and  hide  them  from  view  forever.  I  am 
constrained,  and  willingly  constrained  to  acknowledge 
him  the  greatest  promoter  of  this  reformation  of  any 
man  living.     The  Lord  reward  him !  ^\ 

In  the  year  1826,  I  commenced  a  periodical  called 
the  Christian  Messenger.  I  had  a  good  patronage,  and 
labored  hard  to  make  the  work  useful  and  acceptable. 
After  continuing  the  work  for  six  years,  brother  John 
T.  Johnson  became  united  as  co-editor,  in  which  rela- 
tion we  continued  harmoniously  for  two  years,  when  the 
editorial  connexion  w^as  dissolved  by  my  removal  to  Il- 
linois. The  work  I  still  continued  in  Illinois,  with 
short  intervals,  to  the  present  year,  1843. 

Just  before  brother  Johnson  and  myself  united  as  co- 
editors  of  the  Christian  Messenger,  Alexander  Camp- 
bell, of  Virginia,  had  caused  a  great  excitement  in 
Kentucky,  as  well  as  in  other  states,  on  the  subject  of 
religion.  He  had  received  a  complete  education  in 
Scotland,  and  became  a  preacher  in  the  straitest  sect  of 
Presbyterians.  In  early  life  he  had  immigrated  into 
America,  and  under  conviction  that  the  immersion  of 
believers  only  was  baptism,  he  joined  the  Baptists. 
Not  contented  to  be  circumscribed  in  their  system  of 
religion,  by  close  application  to  the  Bible,  he  became 
convinced  that  he  had  received  many  doctrines  unau- 
thorized by  Scripture,  and  contrary  to  them,  and  there- 


BARTON    W.    STONE.  77 

fore  relinquished  them  for  those  more  scriptural.  '  He 
boldly  determined  to  take  the  Bible  alone  for  his  stand- 
ard of  faith  and  practice,  to  the  exclusion  of  all  other 
books  as  authoritative.  (He  argued  that  the  Bible  pre- 
sented sufficient  evidence  of  its  truth  to  sinners,  to  en- 
able them  to  believe  it,  and  sufficient  motives  to  induce 
them  to  obey  it — that  until  they  believed  and  obeyed 
the  gospel,  in  vain  they  expected  salvation,  pardon  and 
the  Holy  Spirit — that  now  is  the  accepted  time,  and 
now  is  the  day  of  salvation. 

These  truths  we  had  proclaimed  and  reiterated 
through  the  length  and  breadth  of  the  land,  from  the 
press  and  from  the  pulpit,  many  years  before  A.  Camp- 
bell and  his  associates  came  upon  the  stage  as  aids  of 
the  good  cause.  Their  aid  gave  a  new  impetus  to  the 
Reformation  which  was  in  progress,  especially  among 
the  Baptists  in  Kentucky;  and  the  doctrme  spread  and 
greatly  increased  in  the  West.  The  only  distinguishing 
doctrine  between  us  and  them  was,  that  they  preached 
baptism  for  the  remission  of  sins  to  believing  peni- 
tents. This  doctrine  had  not  generally  obtained  amongst 
us,  though  some  few  had  received  it,  and  practised  ac- 
cordingly. They  insisted  also  upon  weekly  commu- 
nion, which  we  had  neglected.  It  was  believed  by 
many,  and  feared  by  us,  that  they  were  not  sufficiently 
explicit  on  the  influences  of  the  Spirit.  Many  unguard- 
ed things  were  spoken  and  written  by  them  on  this  sub- 
ject, calculated  to  excite  the  suspicions  and  fears  of 
the  people,  that  no  other  influence  was  needed  than 
that  in  the  written  word;  therefore  to  pray  to  God  for 
help  was  vain.  The  same  thing  had  been  objected  to 
us  long  before,  and  with  plausibility  too ;  for  we  also 
had  been  unguarded  in  our  expressions.  In  private 
conversation  with  these  brethren  our  fears  were  re- 
moved, for  our  views  were  one. 

Among  others  of  the  Baptists,  who  received,  and 
zealously  advocated  the  teaching  of  A.  Campbell,  was 
John  T.  Johnson,  than  whom,  there  is  not  a  better  man. 
We  lived   together  in  Georojetown,  and  labored   and 


78  BIOGRAPHY    OF 

worshipped  together.  We  plainly  saw  that  we  were 
on  the  same  foundation,  in  the  same  spirit,  and  preached 
the  same  gospel.  We  agreed  to  unite  our  energies 
to  effect  a  union  between  our  different  societies.  This 
was  easily  effected  in  Kentucky  ;  and  in  order  to  con- 
firm this  union,  we  became  co-editors  of  the  Christian 
Messenger.  This  union,  I  have  no  doubt,  would  have 
been  as  easily  effected  in  other  States  as  in  Kentucky, 
had  there  not  been  a  few  ignorant,  headstrong  bigots 
on  both  sides,  who  were  more  influenced  to  retain  and 
augment  their  party,  than  to  save  the  world  by  uniting 
according  to  the  prayer  of  Jesus.  Some  irresponsible 
zealots  among  the  Reformers,  so  called,  would  publicly 
and  zealously  contend  against  sinners  praying,  or  that 
professors  should  pray  for  them — they  spurned  the  idea 
that  preachers  should  pray  that  God  would  assist  them 
in  declaring  his  truth  to  the  people — they  rejected  from 
Christianity  all  who  were  not  baptized  for  the  remission 
of  sins,  and  who  did  not  observe  the  weekly  commu- 
nion, and  many  such  doctrines  they  preached.  The  old 
Christians,  who  were  unacquainted  with  the  preachers 
of  information  amongst  us,  would  naturally  conclude 
these  to  be  the  doctrines  of  us  all ;  and  they  rose  up  in 
opposition  to  us  all,  representing  our  religion  as  a  spirit- 
less, prayerless  religion,  and  dangerous  to  the  souls  of 
men.  They  ran  to  the  opposite  extreme  in  Ohio,  and 
in  the  Eastern  States.  I  blame  not  the  Christians  for 
opposing  such  doctrines ;  but  I  do  blame  the  more  in- 
telligent among  them,  that  they  did  not  labor  to  allay 
those  prejudices  of  the  people  by  teaching  them  the 
truth,  and  not  to  cherish  them,  as  many  of  them  did  in 
their  periodicals,  and  public  preaching.  Nor  were  they 
only  blameable  ;  some  of  the  Reformers  are  equally 
worthy  of  blame,  by  rejecting  the  name  Christian^  as  a 
family  name,  because  the  old  Christians  had  taken  it 
before  them.  At  this,  posterity  will  wonder,  when  they 
know  that  the  sentiment  was  published  in  one  of  our 
most  popular  periodicals,  and  by  one  in  the  highest 
standing  among  us. 


BARTON    W.    STONE.  79 

It  is  not  wonderful  that  the  prejudices  of  the  old 
Christian  church  should  be  great  against  us,  and  that 
they  should  so  unkindly  upbraid  me  especially,  and  my 
brethren  in  Kentucky,  for  uniting  with  the  Reformers. 
But  what  else  could  we  do,  the  Bible  being  our  direc- 
tory? Should  we  command  them  to  leave  the  founda- 
tion on  which  we  stood — the  Bible  alone — when  they 
had  come  upon  the  same  ?  By  what  authority  could  we 
command?  Or  should  we  have  left  this  foundation  to 
them,  and  have  built  another?  Or  should  we  have  re- 
mained, and  fought  with  them  for  the  sole  possession? 
They  held  the  name  Christian  as  sacred  as  we  did — 
they  were  equally -averse  from  making  opinions  the  test 
of  fellowship — and  equally  solicitous  for  the  salvation 
of  souls.  This  union,  irrespective  of  reproach,  I  view 
as  the  noblest  act  of  my  life. 

In  the  fall  of  1834,  I  moved  my  family  to  Jackson- 
ville, Illinois.  Here  I  found  two  churches  ;  a  Christian 
and  Reformers'  church.  They  worshipped  in  separate 
places.  I  refused  to  unite  with  either  until  they  united 
together,  and  labored  to  effect  it.  It  was  effected.  I 
never  suffered  myself  to  be  so  blinded  by  prejudice  in 
favor  of,  or  against  any,  that  I  could  not  see  their  ex- 
cellencies or  defects.  I  have  seen  wrongs  in  the  Re- 
formers, and  in  the  old  Christians ;  and  in  candor  have 
protested  against  them.  This  has  exposed  me  to  the 
darts  of  both  sides.  I  have  patiently  suffered  from  both, 
but  the  day  is  at  hand,  when  all  errors  shall  be  dis- 
closed, and  the  righteous  justified  from  every  false  im- 
putation. 

Since  my  removal  to  Illinois,  you,  my  children,  can 
remember  all  that  transpired  worthy  of  notice.  You 
know  that  I  was  stricken  with  paralysis  in  August  1841 ; 
from  which  time  I  have  remained  a  cripple,  and  must 
so  continue  till  relieved  by  the  resurrection  to  immor- 
tality. 


THE 

BIOGRAPHY  OF 

B.W.STONE, 

BROUGHT  DOWN  FROM  THE  BEGINNING  OF  THE  YEAR  1843 
TO  THE  CLOSE  OF  HIS  LIFE. 

BY   ELDER  JOHN   ROGERS. 
CHAPTER  XI. 

B.  W.  Stone  visits  Indiana,  Ohio,  and  Kentucky  for  the  last  time — Visits 
Carlisle  and  Caneridge — Returns  home. 

In  the  latter  part  of  May  '43,  accompanied  by  his  son 
Barton  and  youngest  daughter,  B.  W.  Stone  commenced 
his  last  visiting  and  preaching  tour  through  the  states 
of  Indiana,  Ohio,  and  Kentucky.  Though  near  two 
years  before  he  had  received  a  paralytic  stroke  which 
greatly  disabled  him,  he  had  so  far  recovered  as  to  be 
able  to  walk  a  little,  and  again  with  profit  to  occupy 
the  pulpit.  He  seemed  to  have  a  premonition  that  his 
end  was  near,  and  therefore  wherever  he  went,  he  spoke 
as  a  dying  man,  w^ith  all  the  solemnities  of  death  and  judg- 
ment resting  upon  him.  Though  his  speech  was  much 
impaired  by  paralysis,  his  mind  appeared  more  vigorous 
than  it  had  been  for  many  years  ;  and  he  spoke  and  wrote 
w^ith  the  energy  of  his  best  days.  On  the  10th  of  June 
he  arrived  at  Noblesville,  Indiana,  where  he  met  many 
of  the  prominent  preachers  of  that  state  ;  and  with  them 
and  the  Christians  in  attendance,  enjoyed  a  pleasant 
and  profitable  interview.  From  thence,  going  very 
much  out  of  his  way  to  Kentucky,  he  directed  his  course 
to  Preble  county,  Ohio.  There  lived,  and  yet  lives, 
his  venerable,  talented,  and  dearly  beloved  friend  and 
brother,  David  Purviance,  and  others  of  his  old  and 
long  tried  friends.  The  forenoon  of  Lord's-day,  the  17th 
80 


BARTON    W.    STONE.  81 

of  June,  was  spent  at  a  meeting,  some  six  or  seven 
miles  from  New-Paris,  to  which  place,  in  the  afternoon 
of  that  day,  he  resolved  to  go.  He  arrived  there  while 
a  meeting  of  his  old  friends  and  fellow-laborers  in  the 
kingdom  of  Christ  was  in  progress.  Alighting  from  his 
carriage,  he  went  immediately  to  the  house  of  worship. 
His  visit  was  unexpected.  And  many  long  years  had 
passed  away,  since  he  had  seen  many  of  his  friends  as- 
sembled there.  As  he  passed  down  the  aisle,  the  preach- 
er, recognizing  him,  descends  from  the  pulpit  to  greet 
him. — His  old  friends,  who  are  about  the  stand,  arise. 
There  is  a  gush  of  feeling — tears  start  in  their  aged  eyes, 
as  they  rush  into  each  others'  arms.  A  scene  ensues 
which  beggars  description.  They  praise  God  together 
for  his  preserving  goodness. — Some  of  them  had  been 
associated  as  Christians  and  fellow-laborers  in  the 
cause  of  Reformation,  for  near  half  a  century.  They 
had  stood  by  it  in  its  darkest  hours;  and  when  the 
mighty  hosts  of  opposers  were  waging  against  it  a  fu- 
rious and  exterminating  war,  and  when  some  of  its  first, 
its  strongest,  and  apparently  most  devoted  friends,  were 
betraying  it  to  its  enemies; — these  veterans,  unmoved 
by  this  fearful  opposition  from  without  and  within, 
periled  every  thing  for  this  best  of  causes.  And  now, 
this  last  meeting,  reviving  afresh  the  recollection  of 
their  conflicts,  their  sacrifices,  their  persecutions,  their 
joys  and  triumphs  in  the  cause  of  truth  ;  they  seem,  in 
a  short  interview,  to  live  their  lives  over  again  ;  and 
they  weep  and  rejoice  alternately.  But  the  hour  of 
separation  comes.  And  0  !  what  an  hour!  They  had 
been  wont  to  meet  and  part — to  meet  and  part,  for  the 
space  of  more  than  forty  years.  But  this  is  their  last 
meeting  and  parting  on  earth.  What  deep  and  unut- 
terable emotions  struggle  within  !  They  sing  and  pray 
together,  and  take  the  parting  hand.  'Tisdone.  Their 
next  meeting  will  be  in  the  "  Spirit  land." 

From  New-Paris  he  directed  his  way  to  Kentucky, 
and  arrived  at  his  son-in-law's,  in  Fayette  county,  the 
23d  of  June.     Here,  upon  the  scene  of  his  early  labors, 


82^  BIOGRAPHY    OF 

and  amidst  his  many  old,  and  younger  friends,  he  spent 
some  two  months  quite  pleasantly  and  profitably.  Every 
where  he  was  greeted  with  demonstrations  of  joy.  He 
was  hailed  as  a  Patriarch  in  the  cause  of  truth  and  piety, 
and  as  a  Messenger  of  peace.  No  man  was  ever  more 
universally  loved,  by  those  who  knew  him,  than  he. 
The  old  loved  him  for  old-acquaintance'  sake,  and  more 
especially  for  his  works'  sake.  The  young  loved  him 
because  their  parents  loved  him,  and  especially  because 
of  the  loveliness  and  amiability  of  his  character. 

But  while  much  interest  was  felt  in  his  visits,  at  every 
point  in  this  section  of  Kentucky,  there  were  peculiar 
circumstances  which  gave  his  visits  to  Concord,  and 
especially  Caneridge,  an  intensity  of  interest  which 
could  be  felt  no  where  else.  When  he  came  to  Car- 
lisle, (the  place  where  the  Concord  church  now  usually 
meets,)  the  writer  was  absent  attending  appointments 
of  his  own,  which  he  could  not  with  propriety  neglect, 
and  was  therefore  denied  the  privilege  of  attending  that 
meeting,  and  of  greeting  his  venerable  father  in  the 
gospel  at  his  own  house.  Though  the  appointment  was 
in  the  week,  yet  he  is  informed  that  it  was  numerously 
attended.  Here,  in  the  bounds  of  one  of  the  congre- 
gations to  which  he  had  first  ministered  near  fifty  years 
before,  he  met  many  of  his  old  brethren  and  sisters  in 
the  Lord,  who  had  stood  by  him  in  the  midst  of  his 
severest  trials  and  persecutions,  and  helped  him  by  their 
prayers  and  piety  to  sustain  that  cause,  so  near  to  their 
hearts.  But  they  were  now  to  hear  him,  as  many  of 
them  felt  assured,  for  the  last  time.  They  had  seen  him 
in  the  bloom  of  youth,  in  the  prime  of  life,  and  they 
now  looked  upon  him  bent  under  the  weight  of  more 
than  seventy  years — his  locks  bleached — his  eyes  dim- 
med— his  cheeks  furrowed — his  countenance  care-worn: 
but  through  every  stage  of  life  they  had  known  him  the 
same  humble,  pious,  devoted,  amiable,  benevolent  ser- 
vant of  God,  and  of  the  church.  Once  more  they  hear 
his  tremulous  voice,  as  he  points  them  to  that  Saviour 
in  whom  he  had  trusted  for  half  a  century,  and  in  whose 


BARTON.  W.    STONE.  83 

service  he  had  almost  worn  himself  out.  The  thought  of 
parting  with  one  so  pious,  so  beloved,  so  useful — one  they 
had  known  so  long,  was  indeed  most  affecting.  Tears 
flowed  plentifully  while  they  listened  to  his  last  admoni- 
tions and  encouragements.  They  sing  and  pray  together, 
and  with  emotions  too  deep  for  utterance — they  part. 

I  should  say,  that  several  of  his  old  Presbyterian 
friends  attended  this  meeting,  and  greeted  him  with  de- 
monstrations of  affection  and  good  feeling.  During  his 
stay  in  Kentucky,  he  was  twice  at  Caneridge.  At  his 
first  meeting,  it  was  not  in  the  power  of  the  writer  to 
be  present.  And  as  the  amiable  and  pious  Gano  has 
described  that  very  interesting  meeting,  in  the  discourse 
delivered  at  Caneridge  upon  the  occasion  of  the  death 
of  B.  W.  Stone,  which  will  be  found  in  another  part 
of  this  work,  it  is  not  necessary  to  make  farther  reference 
to  it.  By  a  special  request  from  the  author,  he  agreed 
to  return  to  Caneridge,  and  hold  another  meeting,  em- 
bracing the  2d  Lord's-day  in  August,  1843,  the  last  he 
ever  attended  on  that  consecrated  spot.  The  day  of 
meeting  arrived — many  attended,  and  especially  of  the 
aged.  It  was  the  privilege  of  the  writer  to  attend  that 
meeting, — and  there  to  press  to  his  bosom  the  vener- 
ated Stone,  whom  he  had  not  seen  for  a  number  of  years. 
Many  preachers  were  present,  and  a  deep  interest  was 
felt  in  the  meeting  throughout.  To  see  the  people,  at 
the  close  of  each  meeting,  lingering  in  and  about  the 
house  to  greet  the  beloved  Stone,  and  speak  a  word 
with  him,  or  urge  him  to  their  homes,  bespoke  most 
clearly  how  deeply  he  was  seated  in  their  affections. 
This  universal  attention  and  respect  paid  to  him,  in- 
duced a  venerable  and  sensible  brother  of  the  Cane- 
ridge church  to  relate  an  anecdote  he  had  heard  of  the 
amiable  Mrs.  Madison,  relict  of  Ex-President  Madison. 
A  distinguished  gentleman,  upon  greetingher,by  way  of 
compliment,  remarked — "  Every  body  loves  Mrs.  Madi- 
son." She  at  once  responded — "  And  Mrs.  Madison 
loves  every  body."  So,  said  he,  "  Every  body  loves 
Mr.  Stone,  and  Mr,  Stone  loves  every  body."     This 


84  BIOGRAPHY    OF 

doubtless  was  as  true  of  Mr.  Stone,  as  it  ever  was  of 
any  other  human  being.  This  is  no  flattery.  It  is  the 
deliberate  judgment  of  one  who,  for  a  quarter  of  a  cen- 
tury, had  the  best  opportunity  of  knowing  the  subject 
of  this  just  praise.  But  I  must  approach  the  closing 
scene  of  this  meeting.  And  O  !  how  shall  I  approach 
it!  How  shall  I  attempt  a  description  of  that  which 
defies  and  baffles  all  description  !  It  was  a  scene  wor- 
thy the  pencil  of  the  celebrated  Michael  Angelo. 

During  the  progress  of  the  meeting  the  venerable 
Stone  spoke  but  little,  as  he  was  feeble,  and  as  there 
were  several  preachers  present.  But  on  Monday,  the 
last  day  of  the  meeting,  all  expected  from  him  a  parting 
address.  While  memory  lives,  I  can  never  forget  that 
day.  The  circumstances  of  that  parting  scene  are  in- 
delibly engraved  on  the  tablets  of  my  heart.  With  staff 
in  hand,  the  venerable  man  limps  into  the  pulpit,  and 
takes  his  stand  before  a  numerous  and  eager  audience. 
What  must  be  his  feelings  while  he  reflects  that  he  oc- 
cupies for  the  last  time  the  pulpit  which  he  had  so  often 
filled  for  near  forty-seven  years  !  His  feelings  may  be 
imagined,  but  cannot  be  described.  The  silence  of  death 
pervades  the  audience ;  and  all  are  leaning  forward 
with  intense  interest  to  hear  the  last  instructions,  admo- 
nitions and  exhortations  of  their  father  in  the  gospel. 
'Tis  no  blind  devotion  to  a  man  that  has  caused  the 
thrilling  interest  of  this  hour.  True — they  love  him. 
But  they  love  him  for  the  truth's  sake — for  his  works' 
sake — for  Christ's  sake.  They  love  him  as  the  imbodi- 
ment  of  those  social,  domestic,  and  Christian  virtues, 
which  are  the  glory  of  human  nature,  and  which  pre- 
sent him,  in  the  ecclesiastical  heavens,  as  a  star  of  the 
first  magnitude. 

He  opens  the  New  Testament,  and  reads  from  the 
20th  of  Acts,  commencing  with  the  17th  verse,  to  the 
21st,  inclusive  : — "And  from  Miletus  he  sent  to  Ephe- 
sus,  and  called  the  elders  of  the  church.  And  when 
they  were  come  to  him,  he  said  unto  them.  Ye  know, 
from  the  first  day  that  I  came  into  Asia,  after  what  man- 


BARTON    W.    STONE.  S5 

ner  I  have  been  with  you  at  all  seasons,  serving  the 
Lord  with  all  humility,  and  many  tears,  and  temptations 
which  befell  me,  by  the  lying  in  wait  of  the  Jews.  And 
how  I  kept  back  nothing  that  was  profitable  unto  you, 
but  have  showed  you,  and  have  taught  you  publicly  and 
from  house  to  house,  testifying  both  to  the  Jews,  and 
also  to  the  Greeks,  repentance  towards  God,  and  faith 
towards  our  Lord  Jesus  Christ."  Perhaps  I  do  not  ex- 
aggerate when  I  say  that  in  reading  these  few  verses  his 
utterance  was  obstructed  by  his  feelings  a  dozen  times. 
Tears  started  in  his  aged  eyes  and  flowed  plentifully 
down  his  furrowed  cheeks.  The  effect  was  overwhelm- 
ing. His  tears  spoke  volumes — they  spoke  to  every 
heart  and  were  responded  to  in  tears  from  every  eye, 
eloquent  of  the  deep  feeling  of  every  heart.  Who  that 
considers  the  circumstances  of  this  parting  scene  can 
wonder  at  the  deep  feeling  manifested  upon  the  occa- 
sion. 

Yes,  said  the  venerable  Patriarch,  ye  know  from  the 
first  day  I  came  among  you,  after  what  manner  I  have 
been  with  you  at  all  seasons,  serving  the  Lord  with  all 
humility  and  many  tears,  and  temptations.  His  mind 
reverts  to  the  memorable  winter  of  '96,  when  he  first 
occupied  the  pulpit,  in  this  consecrated  house  ;  and  in 
rapid  succession,  the  thrilling  and  soul-stirring  events  of 
his  religious  life,  for  near  47  years,  pass  in  review  before 
his  mind  :  and  the  deep  fountain  of  his  feelings  is  stir- 
red, and  finds  vent  in  a  copious  flow  of  tears.  The  au- 
dience too,  is  furnished  with  ample  materials  for  the 
most  soul-stirring  reflections  and  comparisons.  The 
aged  of  his  friends  look  back  to  the  period  of  his  first 
introduction  to  them,  and  they  contemplate  him  as  he 
came  in  and  went  out  before  them,  in  the  days  of  his 
youth.  They  think  of  his  auburn  locks — his  blooming 
cheeks — his  smooth  and  handsome  features — his  ani- 
mated and  piercing  eye — his  dignified  and  manly  bear- 
ing. But  time,  all-conquering  time,  has  destroyed  these 
beauties  of  the  outward  man.  They  look  upon  him 
noWj  as  for  the  last  time  he  stands  before  them.     But 


86  BIOGRAPHY    OF 

O,  how  changed  !  His  auburn  locks  are  bleached  by 
the  frosts  of  seventy  winters — his  cheeks  have  lost  their 
rosy  hue,  and  in  them  the  plow-share  of  time  has  made 
many  a  deep  furrow — his  eyes  are  dimmed  by  age — 
and  under  the  weight  of  years  and  infirmities  he  is 
bending  downward  to  embrace  his  mother  earth.  We 
weep  to  see  the  outward  man  of  our  venerable  father 
thus  decayed  and  decaying.  But  our  tears  are  not  all 
"tears  of  grief."  Tears  of  joy  are  mingled  with  them. 
We  rejoice  that  while  his  outward  man  is  decaying,  his 
inward  man  is  receiving  new  accessions  of  spiritual 
strength  and  moral  beauty,  day  by  day — that  from  the  first 
day  he  came  amongst  us  till  the  present  hour  he  has 
proven  himself  to  be  a  most  devoted  servant  of  God, 
and  of  the  Church — and  that  by  his  humility,  his  deep 
piety,  his  Godly  sincerity,  his  zeal  for  the  honor  of  his 
Saviour,  the  purity  and  unity  of  the  church — the  salva- 
tion of  sinners — his  mild  and  amiable  disposition — his 
soft  and  engaging  manners — his  kind,  yet  uncompro- 
mising course  as  a  Christian,  and  a  ^'Christian  teacher" — 
by  the  meekness,  patience,  forbearance  and  fortitude 
with  which  he  has  borne  a  great  amount  of  persecution 
— the  sacrifices  of  property,  of  ease  and  honor  which 
he  has  offered  at  the  shrine  of  truth  ;  we  repeat,  we 
rejoice  to  know  that  by  these  means  he  has  gathered 
around  him,  thousands  upon  thousands  of  the  most  de- 
voted friends — and  commanded  the  respect,  and  even 
the  love  of  many  of  his  most  inveterate  religious  oppo- 
nents :  and  that  he  stands  before  us  this  day,  after  a  long 
and  laborious  life  of  toil  and  self-denial,  clothed  with 
the  beauties  of  holiness,  encircled  with  a  halo  of  moral 
dignity  and  glory,  as  undying  as  the  Deity.  These  are 
some  of  the  considerations  which  afford  us  joy  amidst 
our  sorrows. 

He  reads  again :  "And  now,  behold,  I  know  that  ye 
all,  among  whom  I  have  gone  preaching  the  kingdom 
of  God,  shall  see  my  face  no  more."  The  effect  of 
this  reading  is  electrical ; — the  whole  audience  is  con- 
vulsed.    The  subdued  tone  of  the  speaker,  his  tremu- 


BARTON    W.    STONE.  87 

lous  voice,  his  utterance  often  stifled  by  a  gush  of  feel- 
ing while  reading  this  short  but  most  appropriate  and 
affecting  sentence  ; — together  with  all  the  circumstances 
of  the  occasion,  were  well  adapted  to  produce  the  ef- 
fect which  followed.  He  stands  in  the  midst  of  vener- 
able fathers  and  mothers,  whom  he  had  intimately  known 
and  ardently  loved  for  near  half  a  century,  whose  child- 
ren and  grand-children  present,  he  had  dandled  upon 
his  knees.  He  is  encircled  by  the  walls  of  that  ancient 
house  of  God  which  had  stood  for  full  half  a  century, 
where  the  ardor  of  his  youth  and  the  strength  of  maturer 
years  had  been  expended  in  the  cause  of  Christian 
reformation  and  gospel  liberty.  He  is  in  sight  of  the 
grave-yard,  in  which  lie  buried  many,  very  many  of 
his  early  and  devoted  friends,  and  around  him  stand 
those  venerable  trees  with  which  he  had  been  familiar 
so  long.  O,  how  eloquently,  how  touchingly  do  these 
circumstances  appeal  to  the  heart  of  the  speaker.  We 
wonder  not  at  the  deep-toned  feeling  of  the  venerable 
Stone,  that  his  utterance  is  much  obstructed  by  it.  We 
rather  wonder  that  he  can  speak  at  all,  under  the  cir- 
cumstances. Indeed  it  was  almost  impossible  for  him 
to  utter  the  words  "ye  shall  see  my  face  no  more."  His 
reflections  overwhelmed  him.  And  shall  I  see  this 
venerable  house — that  lonely  church-yard — the  grove 
that  surrounds  me — those  scenes  of  my  youth  and  more 
advanced  age,  with  which  are  associated  so  many  fond 
and  touching  recollections;  shall  I  see  them  no  more! 
And  above  all,  must  I  now  take  by  the  hand  for  the  last 
time  those  aged  fathers  and  mothers  with  whom  I  have 
spent  so  many  happy  hours  in  the  service  of  the  Lord 
and  in  social  intercourse  ?  And  shall  I  indeed  see  their 
faces  no  more!  Yes;  such  appears  to  be  the  will  of 
God. 

If  the  feelings  of  the  speaker  were  too  deep  for  ut- 
terance, those  of  his  audience  were  equally  deep  and 
subduing.  We  loved  him  most  ardently,  as  a  father  in 
the  gospel,  whose  instructions  we  had  been  receiving 
with  great  pleasure  and  profit  for  many,  many  years. 


88     .  BIOGRAPHY    OF 

The  thought,  therefore,  that  we  should  see  his  face  no 
more,  was  most  affecting. 

Again  he  reads : — "  Wherefore  I  take  you  to  record 
this  day,  that  I  am  pure  from  the  blood  of  all  men.  For 
I  have  not  shunned  to  declare  unto  you  all  the  counsel 
of  God.  Take  heed  therefore  unto  yourselves,  and  to 
all  the  flock  over  which  the  Holy  Spirit  hath  made  you 
overseers,  to  feed  the  church  of  God,  which  he  hath 
purchased  with  his  own  blood.  For  I  know  this,  that 
after  my  departing,  shall  grievous  wolves  enter  in  among 
you,  not  sparing  the  flock.  Also  of  your  own  selves 
shall  men  arise,  speakmg  perverse  things,  to  draw  away 
disciples  after  them.  Therefore  watch,  and  remember 
that  by  the  space  of  three  years,  I  ceased  not  to  warn 
every  one,  night  and  day,  with  tears." 

These  verses  were  read  with  the  deepest  emotions — 
with  frequent  pauses,  from  obstructed  utterance.  He 
acknowledged  that  he  was  a  poor  erring  creature — that 
he  had  nothing  of  which  to  boast  before  God  ;  yet  he 
appealed  to  Heaven,  that  unworthy  as  he  was,  he  had 
sought  to  clear  his  skirts  from  the  blood  of  all  men — 
that  he  had  sought  to  do  his  duty  to  the  church  and  to 
the  world — that  he  had,  to  the  best  of  his  ability,  de- 
clared the  whole  counsel  of  God  ;  and  that  his  hope  of 
acceptance  was  wholly  in  the  mercy  of  God,  in  Christ. 
He  urged  upon  the  teachers  of  the  church  present,  the 
importance  of  taking  heed  to  themselves  and  their  doc- 
trine, that  they  might  both  save  themselves  and  those 
that  heard  them. — That  while  it  was  very  important 
they  should  know  and  speak  the  truth,  it  was  still  more 
important  to  its  success,  that  they  should  live  it  out, 
and  thus  show  themselves  patterns  of  good  works.  He 
reminded  them  that  in  all  ages  the  leaders  of  the  people 
had  caused  them  to  err,  and  that  therefore,  if  they  would 
be  the  honored  instruments  of  great  good  to  the  church 
and  to  the  world,  they  must  take  heed  to  themselves  and 
their  doctrine,  and  see  to  it  that  they  feed  the  church  of 
God  with  the  wholesome  provisions  of  the  gospel,  and 
preach  the  truth  as  it  is  in  Jesus  to  sinners  : — in  a  word, 


BARTON   W.     STONE.  89 

that  they  should  rightly  divide  the  word  of  truth,  giv- 
ing to  saint  and  sinner  a  portion  in  due  season.  He 
warned  them  of  the  danger  of  schism — pointed  them  to 
the  significant  and  alarming  fact,  that  in  all  ages  of  the 
church,  men  of  corrupt  minds  had  arisen,  speaking  per- 
verse things,  to  draw  away  disciples  after  them — that 
grievous  wolves,  in  disguise,  had  crept  into  the  flock, 
tearing  and  wasting  it.  And  that,  above  all  things,  he 
feared  such  results  in  the  churches,  after  his  departure. 
That  the  object  of  his  life  had  been  to  unite  the  people 
of  God  upon  Heaven's  own  plan,  and  that  he  hoped  to 
die  pleading  the  cause  of  union  upon  the  Bible.  He 
reminded  them,  that  if  they  would  promote  the  unity 
and  purity  of  the  church,  they  must  be  humble.  That 
pride  had  been  the  bane  of  union  in  all  ages.  That 
under  the  influence  of  pride,  men  become  selfish,  self- 
willed,  ambitious,  resolved  to  make  to  themselves  a 
great  name — to  make  a  party  and  stand  at  the  head  of 
it. — That  it  makes  men  forget  their  obligations  to  God 
and  their  fellow  men,  in  their  devotion  to  themselves. 
That  its  tendency  is  always  to  schism — is  always  down- 
ward. And  that,  therefore,  God's  curse  is  upon  it. 
"  He  resisteth  the  proud."  That,  on  the  contrary,  hu- 
mility always  tends  to  holy  union — that  as  certainly  as 
pride  and  selfishness  go  together,  so  certainly  humility 
and  benevolence  belong  to  the  same  family.  That  as 
pride  disposes  us  to  seek  our  own,  so  humility  disposes 
us  to  look  after  the  happiness  of  others.  That  while 
pride  prompts  us  to  esteem  ourselves  better  than  others, 
humility  disposes  us  to  esteem  others  better  than  our- 
selves. He  pointed  them  to  some  illustrious  examples 
of  humility,  and  urged  the  imitation  of  them. 

He  spoke  of  the  holy  Baptist,  who  was  willing  to 
decrease,  that  his  Saviour  might  increase — of  Paul, 
who,  though  the  chief  of  the  apostles,  was  willing  to 
be  accounted  less  than  the  least  of  all  saints — nay,  to 
be  accounted  nothing,  that  Christ  might  be  all  in  all. 
But  he  especially  urged  them  to  imitate  the  great 
exemplar,  the  great  model-character,  Jesus  Christ,  who 
H 


90  BIOGRAPHY    OF 

though  higher  than  the  heavens,  was  meek  and  lowly 
in  spirit. 

He  reads  again  :  "  And  now,  brethren,  I  commend 
you  to  God,  and  to  the  word  of  his  grace,  which  is  able 
to  build  you  up,  and  to  give  you  an  inheritance  among 
all  them  which  are  sanctified."  Yes,  brethren,  said 
the  holy  man,  I  commend  you  to  God.  To  whom  else 
should  I  commend  you  ?  Trust  not  in  man — make  not 
flesh  your  arm.  For  it  is  written,  "  cursed  is  the  man 
that  trusteth  in  man,  and  that  maketh  flesh  his  arm." 
Trust  not  in  the  riches,  the  pleasures,  or  honors  of  this 
world — they  are  fading,  dying,  evanescent,  deceitful 
things.  Cease  from  man,  whose  breath  is  in  his  nos- 
trils. But  trust  in  the  Lord  forever :  for  in  the  Lord 
Jehovah  there  is  everlasting  strength.  They  who  trust 
in  the  Lord  shall  never  be  confounded  nor  put  to  shame. 
He  will  keep  them  in  perfect  peace,  whose  minds  are 
stayed  on  him.  0,  if  you  would  be  filled  with  righteous- 
ness, and  peace,  and  joy  in  the  Holy  Spirit,  trust  in  the 
Lord  and  do  his  commandments.  Your  happiness  and 
security  will  then  be  independent  of  the  storm  or  sun- 
shine of  earth.  All  things  work  for  good  to  them  that 
love  God — to  them  who  are  the  called  according  to  his 
purpose.  For  full  half  a  century  I  have  known  amidst 
the  storms  and  tempests  of  life  the  joys  and  consolations 
of  trusting  in  the  Lord  ;  and  now,  in  the  evening  of  my 
life,  when  sinking  under  the  infirmities  of  age  to  the 
grave,  let  me,  as  the  best  service  I  can  render  you,  once 
more,  and  for  the  last  time,  "  commend  you  to  God,  and 
to  the  word  of  his  grace."  Yes,  to  the  word  of  his  grace, 
let  me  commend  you.  Precious  word !  It  is  able  to 
build  you  up,  and  give  you  an  inheritance  among  them 
who  are  sanctified — able  to  make  you  wise  to  salvation 
through  faith  in  Christ  Jesus.  It  is  profitable  for  doc- 
trine, for  reproof,  for  correction  and  instruction  in  right- 
eousness, that  the  man  of  God  may  be  perfect,  and 
thoroughly  furnished  to  every  good  work.  Clasp  it 
to  your  bosom,  then,  as  the  most  valuable  boon  belong- 
ing to  your  earthly  home.     O,  hide  it  in  your  hearts, 


BARTON    W.    STONE.  91 

that  you  sin  not.  Read  it  and  meditate  upon  it  day  and 
night.  It  is  the  word  of  God's  grace.  0,  precious 
thought!  "Grace!  'tis  a  charming  theme  !"  My  only 
hope — the  only  hope  of  perishing  man.  Yes,  it  is  God's 
word  of  grace,  as  it  reveals  his  grace  to  sinners,  and  as 
it  reveals  to  saints  his  exceeding  great  and  precious 
promises. 

The  systems  of  men,  for  full  fifteen  centuries,  have 
furnished  the  professors  of  Christianity  with  questions 
of  endless  strifes  and  debates,  and  have  led  to  wasting 
persecutions.  The  present  condition  of  Christendom, 
cut  up  into  hundreds  of  parties,  exhausting  their  ener- 
gies in  party  conflicts,  speaks  volumes  against  the  evil 
influence  of  humanisms  in  religion.  To  the  word  of 
God's  grace,  then,  let  me  commend  you.  To  the  Bible, 
the  Bible  alone!  This  is  the  religion  of  protestants. 
This,  under  God,  can  make  you  perfect — perfect  in 
faith,  perfect  in  feeling,  in  word,  in  deed,  in  heart  and 
life  ;  in  union  and  communion  with  God  and  one  an- 
other. 

He  reads  again:  "I  have  coveted  no  man's  silver,  or 
gold,  or  apparel.  Yea,  ye  yourselves  know,  that  these 
hands  have  ministered  to  my  necessities,  and  to  them 
that  were  with  me.  I  have  showed  you  all  things,  how 
that  so  laboring  ye  ought  to  support  the  weak;  and  to 
remember  the  words  of  the  Lord  Jesus,  how  he  said,  it 
is  more  blessed  to  give  than  to  receive."  Both  the 
speaker  and  the  hearers  were  deeply  affected  by  this 
reading.  All  present,  who  intimately  knew  the  vener- 
able Stone,  could  testify  that  his  whole  life  was  a  prac- 
tical commentary  upon  the  verses  read  ;  that  he  had 
demonstrated  he  was  superior  to  covetousness — a  man 
of  great  benevolence,  devoting  himself  most  assiduous- 
ly to  the  interests  of  the  church,  without  reference  to 
pecuniary  reward. 

But  he  reads  again,  and  for  the  last  time :  "And  when 
he  had  thus  spoken,  he  kneeled  down  and  prayed  with 
them  all.  And  they  all  wept  sore,  and  fell  on  Paul's 
neck,  and  kissed  him ;  sorrowing  most  of  all  for  the 


92  BIOGRAPHY    OF 

words  which  he  spake,  that  they  should  see  his  face  no 
more.'' 

The  closing  scene  which  followed,  cannot  be  de- 
scribed. Never  while  reason  holds  its  empire  can  his 
biographer  forget  that  hour.  Memory  lingers  about  it 
with  a  mournful  pleasure.     A  parting  hymn  is  sung — 

"My  Christian  friends  in  bonds  of  love, 
W  hose  hearts  the  sweetest  union  prove, 
Your  friendship's  Hke  the  strongest  band. 
Yet  we  must  take  the  parting  liand."  &c. 

The  venerable  speaker  leaves  the  stand,  and  meets 
his  brethren  on  the  floor.  Tears  flow  plentifully,  while 
they  take  the  parting  hand,  and  clasp  each  other  fondly 
to  their  bosoms.  The  song  ended,  he  kneeled  down 
and  prayed  with  them  all — prayed  most  fervently  for 
the  church  and  for  the  world — for  the  brethren  and  sis- 
ters present  especially — that  they  might  be  faithful  unto 
death,  and  meet  in  heaven  to  part  no  more.  And  truly 
those  present  ^'wept  sore,  sorrowing  most  of  all  for  the 
words  which  he  spake,  that  they  should  see  his  face  no 
more."  The  meeting  dismissed,  supported  by  two 
brethren,  he  walked  to  the  house  (near  the  place)  where 
he  had  put  up.  On  their  way,  when  they  had  got  to  a 
certain  point,  he  stopped  them.  Said  he,  '^about  this 
place  stood  the  stand,  from  which,  near  half  a  century 
ago,  I  used  to  preach  to  the  people."  He  turned  round 
and  looked  earnestly  at  the  old  meeting-house,  the  grave 
yard  and  the  surrounding  grove,  and  with  emotion  he 
said — "I  shall  see  this  place  no  more." 

Shortly  after  this  meeting,  he  left  Kentucky,  and  re- 
turned to  his  home  in  the  "far  West."  He  was  ac- 
companied by  B.  F.  Hall  and  others  to  Jacksonville. 
They  held  several  interesting  meetings  on  the  way,  and 
every  where  it  was  remarked,  that  he  was  greeted  with 
manifestations  of  enthusiastic  devotion,  as  a  father  in 
the  cause  of  the  Bible — the  cause  of  truth  and  righte- 
ousness. 


BARTON    W.    STONE.  93 


CHAPTER  XII.  ii 

Mr.  Stone's  account  of  his  visit  to  Kentucky — Finds  much  to  approve — 
Some  things  to  disapprove — Advice  to  a  young  preacher — His  last 
preaching  tour  ui  Misz^ouri — Last  public  discourse — Death. 

Upon  returning  home,  he  thus  writes  in  reference  to 
his  tour,  in  the  September  number  of  the  Messenger  for 
1843.  *'The  senior  editor,  B.  W.  Stone,  has  just  re- 
turned to  his  post,  after  an  absence  of  several  months 
in  Indiana,  Ohio  and  Kentucky.  His  health  is  greatly 
improved.  He  designs  to  continue  in  the  faithful  dis- 
charge of  his  editorial  labors  in  the  future.  He  was 
greatly  pleased  to  meet  with  many  of  his  old  Christian 
brethren;  some  like  himself,  pressed  down  with  the 
weight  of  years,  and  attendant  infirmities,  and  standing 
on  the  eve  of  time,  soon  to  hear  the  summons,  ^Come 
up  hither.'  He  is  happy  to  state,  that  bigotry  and 
party  spirit,  are  fast  receding  and  dying  in  the  hearts  of 
Christians  of  all  denominations.  In  their  brotherly  em- 
braces I  was  cordially  received  as  a  brother,  and  as 
cordially  did  we  unite  in  w^orship  without  one  hard 
speech,  act,  or  thought.  0,  that  this  temper  and  con- 
duct might  universally  prevail  among  Christians  !  It 
would  be  a  blessing  indeed  to  themselves,  and  to  man- 
kind— it  would  recommend  religion  to  the  acceptance 
of  the  world,  and  hurl  the  soul-destroying  monster,  sin, 
from  his  long  usurped  throne  in  the  human  heart.  God 
and  his  truth  would  be  glorified,  heaven  would  descend 
on  earth,  and  shame  infidelity  and  scepticism,  and 
smile  them  from  existence.  What  but  bigotry  and 
party  spirit  prevent  these  glorious  events." 

So  deeply  impressed  was  the  mind  of  this  holy  man 
with  the  thought  that  union  is  of  the  essence  of  Chris- 
tianity, that  the  great  end  of  our  Saviour's  mission  to 
earth  w^as  and  is  to  unite  us  to  God,  and  to  one  another, 
that  he  hailed  with  enthusiastic  joy  the  least  indications 
of  a  growing  spirit  of  forbearance  and  brotherly  love 
among  the  different  denominations.     For  in  the  univer- 


94  BIOGRAPHY    OF 

sal  prevalence  of  the  spirit  of  union  among  Christians, 
he  saw  the  monster,  sin,  dethroned — th.^  world  convert- 
ed— heaven  descending  to  earth,  and  infidelity  and 
scepticism  shamed  and  smiled  into  oblivion. 

As  the  venerable  Stone  in  his  tour  noticed  some 
things  amongst  us  which  in  his  judgment  tend  to  check 
the  progress  of  religion,  and  as  his  deep  religious 
knowledge  and  piety,  his  long  experience,  his  disin- 
terestedness, entitle  his  judgment  to  great  weight,  I 
bespeak  for  his  admonitions  a  very  attentive  and  grave 
consideration.  "Religion,  where  I  have  been,  is  on- 
ward in  its  march,  but  not  so  triumphant  as  I  fondly 
anticipated  to  find  it,  from  the  vast  numbers  who  had 
recently  professed  the  faith  of  Christ  in  these  countries. 
Several  things  of  a  serious  nature,  conspired  to  check 
its  progress,  in  my  opinion.  These  I  will  expose  in 
brotherly  love,  hoping  that  the  exposure  may  be  profit- 
able to  all." 

"I.  There  has  been  more  labor  expended  in  reaping 
down  the  harvest,  than  in  preserving  it  when  reaped — 
there  has  been  more  care  to  lengthen  the  cords,  than  to 
strengthen  the  stakes  [of  Zion] — more  zeal  to  proselyte, 
than  to  build  up  in  the  faith  and  hope  of  the  gospel." 
This  is  most  certainly,  and  lamentably  true.  And  the 
correction  of  this  evil  demands  our  special  attention. 
But  as  an  apology  for  this  state  of  things,  it  may  be  re- 
marked, that  in  the  commencement  of  our  plea  for  re- 
formation, in  regard  to  the  terms  of  pardon,  it  was  all 
important  these  matters  should  be  made  prominent ;  es- 
pecially the  design  of  baptism.  For  here  we  differed 
with  all  the  sects ;  and  in  reference  to  the  doctrine  of 
baptism  for  the  remission  of  sins,  we  were  much  mis- 
understood and  misrepresented  by  them.  It  behooved 
us,  therefore,  to  make  this  point  prominent.  Besides, 
the  importance  of  this  item,  to  a  proper  understanding  of 
the  gospel  scheme,  and  to  a  rational  reception  of  Christ, 
as  our  Saviour,  required  that  it  should  be  thoroughly  in- 
vestigated. We  perceived  that  the  various  denomina- 
tions were  making  frames  and  feelings  the  evidence  of 


BARTON    W.    STONE.  95 

pardon — that  they  taught  penitents  to  expect  some  im- 
mediate revelation  of  their  pardon — by  the  removal  of 
their  burden  of  sin.  And  we  saw  most  plainly,  in  the 
light  of  the  Word,  and  of  common  sense,  that  pardon, 
being  an  act  of  God,  is  not  a  matter  of  feeling,  and  can 
only  be  known  by  divine  testimony.  As  I  can  never 
know  by  my  feelings  that  a  sin  which  I  have  committed 
against  my  neighbor  is  pardoned,  nor  in  any  other  way 
than  from  that  neighbor  himself;  so  I  can  only  know 
that  the  sins  I  have  committed  against  my  heavenly 
Father,  are  pardoned,  by  a  revelation  in  words  from 
himself.  We  perceived  too,  most  plainly,  that  the  op- 
posite view  leads  to  enthusiasm  and  fanaticism  of  every 
grade.  We  felt  it  therefore  to  be  our  duty  to  expose 
this  error,  and  hold  up  the  truth  in  regard  to  this  impor- 
tant question.  But  now  that  the  battle  has  been  fought 
and  the  victory,  to  a  great  extent,  won — that  thousands 
upon  thousands  of  converts  have  been  made,  many 
of  whom  are  dying  for  want  of  the  wholesome  and 
strengthening  provisions  of  the  gospel — our  teachers 
still  harp  upon  first  principles.  The  young  preachers 
who  came  in  among  us  in  the  midst  of  this  conflict,  en- 
tered with  great  spirit  and  ardor  into  the  war,  and 
having  distinguished  themselves  in  this  warfare,  in  re- 
gard to  first  principles,  and  knowing  little  else,  they 
seem  unprepared  and  quite  indisposed  to  change  their 
course.  But  it  is  my  deliberate  judgment,  if  we  would 
not  convert  our  great  victory  into  the  most  overwhelm- 
ing defeat,  we  must  leave,  measurably,  the  first  prin- 
ciples, and  'go  on  to  perfection.'  We  must  build  our- 
selves up  on  our  most  holy  faith,  perfecting  holiness  in 
the  fear  of  God.  In  the  strength  of  the  Lord  we  have 
gained  much  ground,  but  if  we  would  not  lose  our  re- 
ward we  must  carefully  and  diligently  cultivate  it.  Let 
us  study  practical  Christianity,  under  Christ,  as  we  have 
studied  first  principles — let  us  pray  for  pjreater  measures 
of  the  Spirit,  to  help  us,  and  the  stakes  of  Zion  will  be 
as  strong  as  her  cords  are  long."  Then  let  this  admo- 
nition of  the  venerable  Stone,  who  sleeps  in  his  grave, 


96  BIOGRAPHY    OF 

and  whose  motive  in  giving  it  is  above  suspicion — 0  let 
it  sink  deep  into  our  hearts  and  be  properly  improved 
in  our  lives. 

Let  us  hear  him  again. 

''II.  Another  thing  which  checks  the  work  of  reli- 
gion every  where,  but  especially  in  Kentucky,  is  ex- 
travagance in  worldly  things.  Thousands  of  brethren 
there  are  wasting  the  Lord's  goods.  They  seem  to  have 
forgotten,  or  never  have  been  taught,  that  they  them- 
selves are  living  sacrifices  to  God.  If  they  are  Chris- 
tians, their  whole  soul,  body,  and  spirit  are  his,  and  all 
the  substance  they  possess.  They  are  but  the  Lord's 
stewards,  to  manage  to  his  interest  and  glory  what  he 
has  entrusted  to  them,  and  to  render  a  just  account  to 
him  in  the  day  of  judgment.  Dare  we  then  waste  it, 
or  spend  it  in  the  pride  of  life,  and  to  please  the  lusts 
of  the  flesh  and  of  the  eye  ?  0,  what  an  awful  reck- 
oning there  will  be  at  the  last  day!  There  must  be  a 
reformation  here,  else  all  our  labor  will  be  lost,  and  the 
work  put  into  more  faithful  hands." 

Beloved  brethren,  this  is  a  grave  charge;  and  as  it 
was  made  by  a  beloved  Father  in  Israel,  one  whose 
piety,  good  judgment,  and  disinterestedness  are  unques- 
tioned and  unquestionable,  we  should  prayerfully  con- 
sider it.  I  know  that  the  proper  management  of  our 
worldly  goods,  is  a  question  of  great  delicacy,  and  con- 
siderable difficulty.  Yet,  certainly,  it  is  one  of  vast 
practical  importance.  We  should,  therefore,  examine 
it  most  carefully,  in  the  best  lights  we  have.  We  are 
Jehovah's  by  creation,  preservation  and  redemption ; 
and  are  therefore  bound  to  him  by  a  three-fold  cord,  that 
cannot  be  broken.  And  being  the  Lord's,  body,  soul, 
and  spirit,  all  we  have,  or  can  acquire  of  this  world's 
goods  are  his ;  and  therefore,  all  must  be  used  to  pro- 
mote his  glory,  in  the  promotion  of  our  personal  holi- 
ness, the  purity  and  unity  of  the  church,  and  the  salva- 
tion of  sinners.  That  wealth  was  the  ruin  of  the  great 
nations  of  antiquity  is  most  palpable.  That  it  has  al- 
ways been  unfavorable  to  physical,  mental,  and  moral 


BARTON    W.    STONE.  97 

health,  is  just  as  true.  Let  us,  then,  endeavor  to  use 
this  worhl  as  not  abusing  it.  Under  the  influence  of 
Christian  principle,  let  us  cultivate  a  spirit  of  physical, 
mental,  and  moral  improvement,  and  we  shall  lay  up 
treasure  in  heaven,  not  upon  earth.  0,  if  the  true  spirit 
of  Christian  benevolence  pervaded  the  hearts  of  all  the 
professors  of  Christianity,  how  soon  might  the  lights  of 
education  and  of  the  gospel  of  peace  be  carried  into 
every  dark  corner  of  the  earth ! 

''  III.  Another  thing  that  has,  without  doubt,  checked 
the  growth  of  religion,  is,  that  brethren  have  too  greedily 
followed  in  the  wake  of  the  world,  by  conforming  to  its 
spirit  and  practice.  By  this  means  many  have  involved 
themselves  and  friends  in  debt,  and  have  failed  to  pay 
their  law^ful  contracts,  to  the  ruin  of  themselves  and 
others.  This  is  a  source  of  great  distress  in  societies, 
and  has  almost  destroyed  confidence  in  one  another." 

God  help  us  to  improve  the  caution  here  given.  In- 
stead of  aping  the  world,  and  conforming  to  its  maxims 
of  extravagance  and  folly,  should  we  not  as  Christians 
set  the  world  an  example  of  honesty,  punctuality,  tem- 
perance and  moderation  in  all  things  ? 

The  venerable  Stone  continued  in  the  regular  dis- 
charge of  his  editorial  duties  till  within  a  very  short 
time  of  his  death  ;  and  it  was  remarked  generally,  that 
his  pieces,  from  the  time  of  his  paralysis,  possessed  an 
energy  and  clearness  beyond  what  they  had  exhibited 
for  years  before.  The  last  article  he  wrote  for  the  press 
was  addressed  to  a  young  man  who  had  graduated  at 
the  Missouri  University,  and  asked  his  advice  as  to  the 
best  course  to  pursue  to  prepare  himself  to  be  useful, 
as  a  preacher  of  the  gospel.     Here  follows  the  piece. 

"  To  A  Young  Student,  R G ." 


My  Son: — You  have  just  graduated  at  the  University 
of  Missouri,  at  the  age  of  twenty  years.  You  had  pre- 
viously devoted  yourself  to  the  Lord,  and  identified 
yourself  with  his  people :  now  you  inquire  of  me  what 
course  I  would  recommend  to  you,  in  order  that  you 

I 


98  BIOGRAPHY    OF 

may  be  a  profitable  preacher  of  the  gospel ;  for  in  this 
you  have  determined  to  spend  your  days.  You  say 
what  we  know  experimentally  to  be  true,  that  your  col- 
legiate studies  have  occupied  the  most  of  your  time, 
and  left  but  little  to  the  study  of  the  Bible ;  of  this  you 
are  in  a  great  degree  ignorant.  The  subject  of  your 
inquiry  is  of  vast  importance  to  you,  and  to  the  cause 
you  have  determined  to  advocate  ;  and  I  will,  at  your 
urgent  request,  give  you  the  best  advice  I  know. 

I.  Retire  to  your  study  in  your  father's  house,  and 
make  that  room  a  proseuche,  or  place  of  prayer.  Take 
with  you  there  a  large  polyglot  English  Bible,  with 
the  Septuagint  translation,  and  Griesbach's  Greek  Tes- 
tament, with  Dr.  Parkhurst's  and  Greenfield's  Lexicons, 
and  Greenfield's  Greek  Concordance.  Read  the  Old 
Testament  regularly  from  the  beginning,  with  the  Sep- 
tuagint before  you,  by  which  you  will  be  better  able  to 
understand  the  writer.  Should  you  find  any  thing  dark 
or  unintelligible,  note  it  down  on  a  small  blank  book, 
and  take  it  to  your  near  neighbor.  Elder  T.  M.  A.,  who 
will  gladly  assist  you  to  the  right  understanding  of  the 
passage.  When  you  read  the  New  Testament,  have 
Greisbach's  Greek  Testament  open  before  you.  Should 
difficulties  occur,  examine  the  translation  by  Parkhurst's 
or  Greenfield's  Lexicon,  and  more  especially  by  the 
Greek  Concordance.  This  is  the  safest  and  most  cer- 
tain method  of  finding  the  true  meaning  of  the  words. 
Take  short  notes  of  all  the  important  things  you  may 
find  in  your  reading.  Forget  not  to  mingle  prayer  to 
your  God  for  direction  into  all  truth,  and  that  the  wis- 
dom from  above  may  be  afforded  you. 

IL  In  the  intervals  of  your  Bible  studies,  read  church 
history;  Moshiem's  I  recommend  you  to  read  first; 
then  D'Aubigne  on  the  Reformation  ;  then  Dr.  Neander 
on  the  first  three  centuries.  Take  short  notes  of  all 
important  facts.  Forget  not  meditation  and  prayer — 
pray  always — pray  without  ceasing — Keep  yourself  in 
the  love  of  God.  Vain  will  be  your  studies  without 
these. 


BARTON    W.    STONE.  99 

III.  When  you  have  read  your  Bible  through  care- 
fully, not  hurriedly,  turn  back  and  read  it  again,  with  the 
commentary  of  Henry,  and  others,  lately  collated  for 
the  Baptist  Society.  Have  by  you  also  Dr.  McKnight 
on  the  Epistles  ;  and  consult  these  commentaries  on  all 
dithcult  passages.  I  do  not  recommend  a  general  read- 
ing of  them  ;  as  this  would  consume  much  time  to  little 
profit.  Commentators  generally  labor  to  make  the  Scrip- 
tures bend  to  their  peculiar  systems,  and  to  speak  the 
language  of  Ashdod,  or  some  other  barbarous  dialect. 
Hence  the  danger  of  becoming  too  conversant  with 
them.     Yet  continue  in  prayer. 

IV.  During  your  studies,  let  your  seat  be  always  filled 
in  the  house  of  God  every  Lord's-day,  and  other  days 
appointed  for  divine  worship.  Pray  and  exhort  pub- 
licly among  the  brethren.  This  will  prepare  you  for 
future  operations.  Many  fill  their  heads  with  studied 
divinity,  and  when  they  go  forth  to  preach,  know  not 
how  to  speak,  and  have  to  supply  the  lack  by  reading 
a  discourse  written,  or  committed  to  memory.  Remem- 
ber, my  son,  reading  is  not  preaching. 

V.  Keep  yourself,  as  much  as  practicable,  from  too 
much  company  and  irrelevant  conversation.  These  too 
often  intrude  upon  your  studies  and  devotions. 

VI.  When  you  are  by  your  brethren  sent  forth  to 
preach,  confine  your  ministration  to  practical  subjects. 
Young  preachers  are  too  fond  of  polemic  divinity,  and 
abstruse  subjects.  Vanity  is  at  the  bottom,  and  will 
ruin  them,  it'  not  checked  by  an  humble  spirit. 

VH.  Let  the  glory  of  God  and  the  salvation  of  souls 
be  your  polar  star  ;  then  will  your  labors  be  blest  in  the 
world  ;  and  a  crown  of  righteousness  be  given  you  at 
the  coming  of  the  Lord. 

VIII.  You  are  blessed  with  a  wealthy,  pious  father, 
who  is  able  and  willing  to  support  you  without  the  aid 
of  the  churches.  Go  then  to  the  destitute,  and  build  on 
no  man's  foundation,  taking  nothing  for  your  services. 
Many  poor  preachers  have  to  confine  themselves  to  the 
churches,  or  get  no  help.     You  will  not  be  under  this 


100  BIOGRAPHY    OF 

necessity.  May  the  Lord  go  with  you,  and  be  to  you 
a  father  and  a  helper  in  every  time  of  trouble.  Be 
humble.  B.  W.  Stone." 

Now,  while  we  would  not  claim  for  this  article  any 
extraordinary  exhibition  of  intellect,  yet  all  must  ad- 
mire that  spirit  of  benevolence  and  piety  which  it 
breathes,  as  well  as  the  general  correctness  and  excel- 
lence of  its  teachings. 

On  the  3d  day  of  October,  1844,  this  excellent  man, 
with  his  wife  and  youngest  son,  started  on  his  last  visit 
ing  and  preaching  tour.  Brother  T.  M.  Allen,  who 
knew  him  long  and  intimately,  and  loved  him  ardently, 
thus  feelingly  describes  the  closing  scene  of  his  public 
career. 

"  In  the  month  of  October,  1844,  Elder  Stone  made 
his  last  visit  to  his  children,  relatives,  and  friends  in 
Missouri.  On  the  19th  (Saturday)  of  that  month,  he 
reached  Bear  creek,  where  the  brethren  were  assembled 
in  annual  meeting.  Here  he  had  the  pleasure  of  being 
greeted  by  many  of  his  old  Kentucky  brethren  and 
friends.  He  was  quite  debilitated,  and  being  in  feeble 
health,  he  soon  left  the  meeting  house,  and  did  not  re- 
turn until  Monday,  the  21st.  He  was  laboring  under 
his  paralytic  affection,  and  was  otherwise  very  feeble  : 
but  he  took  the  pulpit  and  made  his  last  public  effort  in 
the  cause  of  God  and  man.  It  was,  like  all  his  efforts, 
able  and  interesting.  But  appearing  firmly  impressed 
with  the  belief  that  it  was  an  effort  that  would  close  his 
public  career,  he  was  unusually  solemn  and  impressive. 
He  spoke  as  if  tottering  over  the  grave.  His  comfort 
and  instruction  to  Christians — his  advice  and  warning 
to  sinners,  will  never  be  forgotten.  All  were  weeping 
around,  and  hung  with  breathless  silence  and  profound 
interest  on  the  solemn  and  interesting  words  that  fell 
from  this  venerable  man  of  God,  now  almost  worn  out 
in  the  best  of  all  causes.  His  great  age,  his  whitened 
locks,  his  feeble  frame,  his  deep  and  ardent  piety,  his 
pure  morality  and  unblemished  character,  together  with 
his  great  ability  as  a  Christian  teacher — the  presence  of 


BARTON    W.    STONE.  101 

many  of  his  friends,  who  had  known  him  almost  from 
the  beginning — all  conspired  to  make  his  last  sermon 
unusually  solemn.  Thirteen  additions  were  obtained, 
mostly  On  that  day.  The  congregation,  with  weeping 
eyes,  and  hearts  of  love  for  Elder  Stone,  gave  him 
*the  parting  hand,'  and  bade  him  a  long,  long  fare- 
well. Thus  usefully  and  interestingly  closed  the  event- 
ful public  career  of  this  excellent  man  of  God.  He 
spent  a  day  or  two  with  his  son,  Dr.  Stone,  and  left 
quite  unwell  for  his  home  in  Illinois.  He  could  get  no 
farther  than  Hannibal,  on  the  Mississippi  river,  where  he 
breathed  his  last  in  peace,  at  his  son-in-law's,  Capt.  S. 
A.  Bowen's." 


CHAPTER  Xni. 

As  several  notices  of  the  death  of  this  great  and  good 
man  were  published  soon  after  his  decease,  I  will  here 
insert  the  most  prominent  of  them,  to  show  how  calmly 
and  triumphantly,  through  grace,  he  closed  his  earthly 
career ;  and  how  deeply  his  loss  was  felt  by  his  friends. 
The  following  is  taken  from  the  Christian  Messenger, 
Vol.  14,  No.  7. 

COMMUNICATED. 

"Died,  on  Saturday  morning,  at  4  o'clock,  November  9th, 
1844,  atllie  residence  of  Captain  Samuel  A.  Bowen,  in  Han- 
nibal, Missouri,  Barton  Warren  Stone,  an  Elder  in  the 
Church  of  Christ,  and  Senior  editor  of  the  Christian  Messen- 
ger, at  the  advanced  age  of  71" years,  JO  months  and  16  days. 

"It  is  seldom  we  are  called  upon  to  record  the  death  of  one 
so  much  beloved,  so  highly  gifted,  or  so  eminently  pious.  It 
is  not  indeed  possible  to  determine  the  immense  number 
whose  hearts  will  mourn  at  the  annunciation  of  this  dispen- 
sation of  the  providence  of  God  ;  and  who  will  stop  to  shed 
a  tear  over  the  memory  of  the  departed.  Although  beloved, 
revered  and  admired,  he  has  gone  to  that  bourne  from  whence 


lO^  BIOGRAPHY    OF 

no  traveler  returns.  Death  knows  no  tender  tie,  and  values 
no  earthly  veneration.  The  lofty  and  the  low,  the  gifted  and 
the  rude,  the  righteous  and  the  wicked,  the  philanthropist  and 
the  misanthrope,  the  sire  and  the  son,  alike  must  bow  to  the 
king  of  terrors,  and  go  down  'to  the  house  appointed  for  all 
living.' 

"It  is  vain  to  speak  of  the  character  of  Barton  W.  Stone, 
in  this  short  sketch.  History,  faithful  to  her  trust,  will  fill 
full  many  a  page  with  his  golden  deeds,  while  to  eternity  will 
be  left  the  task  of  unfolding  in  many  volumes  the  richness  of 
his  untarnished  character. 

"It  would  be  useless  here,  to  sketch  his  biography,  or 
schedule  his  many  virtues  as  a  father,  as  a  friend,  as  a  Chris- 
tian. None  stood  more  conspicuous,  in  every  relation,  and 
in  every  walk  of  life. 

"His  entire  life  has  been  made  up  of  tenderness,  amiabil- 
ity and  love.  As  a  husband  he  was  fond,  indulgent,  kind. 
As  a  father,  he  was  mild,  affectionate,  impartial.  As  a  brother, 
faithful ;  as  a  friend,  ardent  and  unwavering. 

"During  his  entire  maturity,  it  might  truly  be  said,  'he 
went  about  doing  good.'  The  cause  of  his  Saviour  was 
nearest  his  heart,  in  youth,  manhood,  and  old  age.  Chris- 
tianity was  his  theme  in  life — his  comfort  in  death. 

"A  short  time  before  his  decease,  he  was  on  a  visit  to  his 
children  in  x\Iissouri,  in  company  with  his  wife  and  youngest 
son.  He  visited  many  of  the  churches,  and  preached  with 
the  force  and  zeal  of  youth.  As  if  foreseeing  his  speedy 
dissolution,  he  W'ould  take  the  last  farewell  of  his  brethren, 
to  meet  no  more  'till  setting  suns  conclude  in  endless  day.' 
These  partings  were  made  the  more  solemn,  because  of  his 
faithful  warnings  and  heartfelt  exhortations. 

"As  he  was  returning  home,  his  last  illness  was  induced 
by  the  inclemency  of  the  weather,  and  for  many  days  he 
sufTered  the  most  intense  pain,  without  a  murmur;  and  altho' 
his  sufferings  were  so  intense,  his  mind  never  wavered,  but 
remained  firm  and  unimpaired.  Although  well  assured  that 
death  was  rapidly  untying  the  chords  of  life,  he  conversed 
most  freely  of  his  change,  with  the  composure  of  a  Christian 
philosopher.  On  Friday  the  8th,  he  was  visited  by  Elder 
Jacob  Creath,  of  Palmyra,  Missouri;  and  when  asked  by 
him,  if  he  feared  to  die, — he  replied  'no,  my  religion  has  not 
been  the  result  of  mere  excitement,  nor  am  I  now  excited ;  I 


BARTON    W.     STONE.  103 

Know  in  whom  I  have  believed.'  He  then  said,  'Lord  Jesus, 
into  thy  hands  I  commit  my  spirit.'  He  remained  perfectly 
composed  until  tlie  last  moment,  and  although  he  suffered  the 
most  excruciating  pain  of  body,  no  inappropriate  reply,  or 
expression,  indicative  of  an  unbalanced  mind,  ever  passed  his 
lips. 

"He  called  his  family  around  him,  and  admonished  them 
individually,  as  he  had  been  accustomed  when  in  health,  to 
fill  the  various  relations  they  occupied,  with  honor  to  them- 
selves and  to  the  glory  of  God.  He  told  his  bosom  compan- 
ion 'not  to  grieve,  but  to  go  home  and  show  the  world,  how  a 
Christian  mother  could  bear  such  a  heavy  loss.'  He  told  her 
'never  to  neglect  family  prayer,'  and  fartlier  said  to  her,  'tell 
my  brethren  their  religion  is  of  no  avail,  unless  it  leads  them 
to  the  family  altar.' 

"He  urged  his  daughters,  Amanda,  Polly,  and  Catharine, 
to  set  good  examples  before  their  families,  and  bring  up  their 
children  in  the  nurture  and  admonition  of  the  Lord. 

•"He  was  known  to  weep  only  when  his  son  and  daughter 
arrived,  at  separate  times,  during  his  illness,  from  Jackson- 
ville, Illinois.  He  spoke  to  his  son  Barton,  urging  him  most 
afVeclionately,  and  in  tiie  most  solemn  manner,  never  to  aban- 
don the  ministry,  but  to  continue  faithful  unto  the  end,  and 
warn  sinners  to  prepare  for  a  dying  moment. 

"To  his  son  8aniuel,  he  said,  'my  son,  may  the  blessings 
of  Abraham's  God  be  upon  you,  for  your  tenderness  to  me.' 
He  then  solemnly  warned  him,  and  exhorted  him  to  obey  tlie 
Lord  Jesus,  and  prepare  to  meet  him  in  heaven. 

"All  the  friends  around  him  were  addressed  individually  as 
their  conditions  would  appear  to  require,  with  the  solemnity 
of  the  eternal  world. 

"Brother  D.  T.  Morton  (his  physician)  remarked  to  him, 
♦Father  Stone,  you  have  been  much  persecuted  on  account  of 
the  peculiarities  of  your  teaching.  Are  you  willing  to  die  in 
tlie  faith  you  have  so  long  taught  to  others?'  He  replied,  'I 
am.  Dunng  my  long  life,  I  may  have  had  some  errors  on 
minor  points,  but  in  the  main,  I  conscientiously  believe  I  have 
taught  the  truth,  and  have  tried  to  live  what  I  have  preached 
to  others.  But  it  is  not  by  works  of  righteousness  that  I 
have  done,  but  according  to  his  mercy  he  saved  me,  by  the 
washing  of  regeneration,  and  the  renewing  of  the  Holy 
Spirit,  which  he  shed  on  me  abundantly  through  Jesus  Christ. 


1^  BIOGRAPHY    OF 

It  is  of  grace,  it  is  all  of  grace.'  There  was  then  sung  for 
him  a  favorite  song,  Avhich  he  so  often  sung  with  brother  J. 
T.  Johnson: 

'Farewell,  vain  world,  I'm  going  home, 
My  Saviour  smiles  and  bids  me  come ; 
Bright  angels  beckon  me  away, 
To  sing  God's  praise  in  endless  day.' 

"While  the  song  was  being  sung,  a  heavenly  serenity  was 
on  his  countenance.  He  gazed  on  the  upper  world,  as  if  he 
saw  the  Son  of  God  at  the  right  hand  of  the  Father,  and  was 
listening  to  the  angels  tuning  their  voices  and  joining  the 
eternal  choir,  and  then  most  distinctly  repeated  the  verse: 

*Why  should  we  start  and  fear  to  die  ? 

What  timorous  worms  we  mortals  are ! 
Death  is  the  gate  to  endless  joy. 

And  yet  we  dread  to  enter  there.' 

"He  then  called  for  his  son  Barton  to  come  to  him,  and  in 
a  few  minutes  breathed  his  last,  with  his  head  leaning  on  his 
shoulder,  without  a  struggle  or  a  moan.  'Blessed  are  the 
dead  that  die  in  the  Lord.' 

♦Thou  art  gone  to  the  grave,  but  we  will  not  deplore  thee, 
Tho'  silence  and  darkness  encompass  the  tomb  ; 

The  Saviour  has  passed  thro'  its  portals  before  thee, 
And  the  lamp  of  his  love  is  thy  guide  thro'  the  gloom. 

Thou  art  gone  to  the  grave,  we  no  longer  behold  thee. 
Nor  tread  the  rough  path  of  the  world  by  thy  side ; 

But  the  wide  arms  of  mercy  are  spread  to  enfold  thee. 
And  sinners  may  hope,  since  the  Saviour  has  died. 

Thou  art  gone  to  the  grave — but  its  mansions  forsaken ;— > 
Perhaps  thy  tried  spirit  in  death  lingered  long; 

But  the  sun-shine  of  heaven  beamed  briglit  on  thy  waking. 
And  the  song  which  thou  heardst  was  the  seraphim's  song. 

Thou  art  gone  to  the  grave,  but  'twere  wrong  to  deplore  thee, 
Since  God  was  thy  ransom,  thy  guardian  and  guide ; 

He  gave  thee,  and  took  thee,  and  soon  will  restore  thee. 
Where  death  hath  no  sting  since  the  Saviour  hath  died.' 


BARTON    W.    STONE.  105 

Yes,  God  'gave  thee'  to  the  world — to  the  Church. 
And  having  faithfully  served  thy  generation,  He  has 
taken  thee  from  toil  and  suffering  to  thy  reward,  and 
soon  will  he  restore  thee  to  thy  pious  friends  from  whom 
death  has  separated  thee  for  a  time.  And  then,  O, 
glorious  thought,  we  shall  separate  no  more  forever. 

Two  days  after  the  death  of  the  venerable  Stone, 
Elder  Jacob  Creath,  Jr.,  wrote  an  accountof  his  decease 
to  brother  Campbell,  which  appeared  in  the  December 
number  of  the  Harbinger,  for  1844.  We  have  great 
confidence  in  this  account,  so  far  as  it  presents  the  state- 
ments of  this  venerated  man  in  his  last  interview  with 
brother  Creath.  It  does  honor  alike  to  the  head  and 
heart  of  the  writer.  The  following  is  the  notice  refer- 
red to,  with  A.  Campbell's  remarks  prefixed  and  ap- 
pended. 

"I  had  just  been  reading  a  very  feeling  obituary  notice 
from  the  pen  of  our  brother  Jacob  Creath,  of  Missouri,  of 
the  decease  of  our  most  amiable  and  venerable  sister  Johnson, 
consort  of  Major  Johnson,  of  Mississippi,  whose  excellent 
memory  is  to  me  most  precious,  when  I  received  from  him 
the  following  notice  of  the  death  of  our  much  admired  and 
beloved  Elder  Bartc«i  W.  Stone.  Brother  Creath,  I  presume, 
had  not  seen  the  obituary  notice  of  sister  Johnson,  copied 
into  our  September  number,  from  the  graphic  pen  of  our 
much  beloved  brother  Matthews ;  which  of  course  supercedes 
the  necessity  of  the  very  apposite  and  impressive  notice  he 
has  kindly  sent  us.  But  we  give  way  to  the  very  detailed 
notice  of  the  last  moments  of  this  venerated  and  venerable 
Editor."     Thus  far,  A.  Campbell. 

Palmyra,  Nov.  11th,  1844. 

Bro:  Campbell — On  Saturday  morning,  the  9thinst.,at 
4  o'clock,  departed  this  life,  our  venerable  and  beloved 
brother  Stone,  at  Hannibal,  on  the  Mississippi  river, 
in  Marion  county,  Missouri,  at  the  residence  of  his  son- 
in-law,  Capt.  Samuel  A.  Bowen.  He  had  been  to  the 
annual  meeting  in  Boone  county,  near  Columbia,  Mis- 
souri, and  was  returning  home.  While  at  meeting  he 
was  attacked,  but  was  able  to  preside  on  Monday,  and 
deliver  a  discourse,  which  he  regarded    as    his   last 


106  BIOGRAPHY    OF 

discourse.  Indeed,  from  the  time  he  left  home,  he  ap- 
prehended that  he  would  never  return.  His  complaint 
was  inflammation  of  the  bowels.  He  sent  for  me  on 
Thursday,  the  7th,  to  visit  him.  Being  confined  to  bed 
through  indisposition,  I  did  not  see  him  till  the  9th.* 
He  suffered  much  without  murmuring.  He  was  quite 
rational,  though  evidently  dying,  when  I  saw  him. 
After  prayer  and  singing  a  hymn,  I  asked  him  if  he  felt 
any  fear  at  the  approach  of  death.  "  O,  no,  brother 
Creath,"  said,  he,  *'  I  know  in  whom  I  have  believed, 
and  in  whom  I  have  trusted ;  and  I  am  persuaded  he 
is  able  to  keep  that  I  have  committed  to  him.  I  know 
that  my  Redeemer  lives.  All  my  dependance  is  in  God, 
and  in  his  Son  Jesus  Christ."  He  quoted  sundry  pas- 
sages, and  commented  on  them.  But,  said  he,  "  my 
strength  fails,  but  God  is  my  strength  and  portion  for- 
ever." 

He  exhorted  his  friends  and  the  family  to  live  like 
Christians — to  obey  the  Saviour,  and  prepare  to  meet 
him  in  eternity.  I  observed  that  I  almost  envied  his 
situation,  and  desired  that  my  last  end  should  be  like 
his.  "Brother  Creath,"  said  he,  "if  so  great  and  so 
holy  a  man  as  Paul  was  afraid  that  he  might  be  a  cast- 
away, may  not  so  frail  and  poor  a  man  as  I  fear  too  ? 
But  my  God  is  good  and  merciful,  and  my  Saviour  is 
strong  and  mighty  to  save  me."  He  continued  in  the 
same  strain  till  his  strength  failed,  and  I  had  to  leave. 
Bidding  him  farewell,  he  said,  "  God  bless  you,  my 
brother.     I  hope  to  meet  you  in  heaven." 

Kindly  and  faithfully  attended  by  his  relatives,  friends, 
and  physicians,  he  continued  to  converse  with  them  ; 
and  when  asked  by  Dr.  David  Morton  what  he  thought 
of  the  doctrine  he  had  been  preaching,  he  promptly  re- 
sponded that  he  believed  it  to  be  true.     "  We  may, 

*  This  notice  represents  brother  Creath  as  visiting  father  Stone  on  the 
9th  of  November :  but  as  he  died  on  the  morning  of  the  9lli,  at  4  o'clock, 
it  is  most  likely  it  was  on  the  8th  that  he  was  with  him.  The  first  or 
preceding  notice  says  it  was  on  the  8th.  This,  to  be  sure,  is  a  small  mat- 
ter, stiil  accuracy  is  desirable. 


BARTON    W.    STONE.  107 

indeed,"  said  he,  "  hold  some  erroneous  opinions,  but 
in  the  main,  we  are  right — for  to  err  is  the  lot  of  frail 
humanity."  In  a  little  time  after  I  left,  he  requested 
to  be  placed  in  an  arm  chair,  where,  after  smoking  his 
pipe,  and  conversing  on  the  love  of  God,  on  reclining 
his  head  on  the  shoulder  of  his  son  Barton,  he  fell  asleep 
in  the  Lord. 

Thus  expired,  as  he  had  lived,  this  decided,  intelli 
gent  and  devout  Christian,  who  had  for  forty  years  [full 
fifty]  professed  the  Christian  faith.  He  was  interred  in 
his  own  locust  grove,  where  repose  his  remains  till  the 
morning  of  the  resurrection."  Thus  far  Elder  Jacob 
Creath,  junr. 

The  following  are  brother  Campbell's  remarks,  ap- 
pended to  the  obituary  written  by  brother  Creath  : 

"  Elder  Stone's  history  we  hope  will  yet  be  given  at 
considerable  length.  Though  much  engaged  in  con- 
troversy, and  much  opposed,  he  seems  never  to  have 
lost  a  good  and  persuasive  spirit:  and  while  represented 
as  very  heterodox,  on  some  vital  matters,  by  his  quon- 
dam Presbyterian  brethren,  his  good  character  and  benev- 
olent spirit  extorted  from  them  the  confession  that  "  his 
life  was  sound,  though  his  doctrine  was  not."  In  the 
heat  of  controversy  he  may,  indeed,  like  most  other 
men,  have  been  carried  too  far  on  some  points;  still  he 
was  the  honored  instrument  of  bringing  many  out  of  the 
ranks  of  human  tradition,  and  putting  into  their  hands 
the  Book  of  Books,  as  their  only  confession  of  faith  and 
rule  of  life,  and  will  no  doubt,  on  this  account,  as  well 
as  others,  long  continue  to  be  a  blessing  to  those  who, 
by  his  instrumentality,  have  already  been,  or  may  here- 
after be,  translated  into  the  fullness  of  the  blessings  of 
the  gospel  of  Christ."  A.  C. 

We  shall  next  present  the  reader  with  the  excellent 
letter  of  Dr.  D.  T.  Morton,  the  attending  physician  of 
the  venerable  Stone,  in  his  last  illness.  The  writer  has 
not  the  pleasure  of  a  personal  acquaintance  with  the 
doctor,  but  this  letter  certainly  does  great  credit  both 
to  his  good  sense  and  good  feeling.     The  following  is 


1^  BIOGRAPHY   OF 

a  copy  of  the  letter.     Christian  Messenger,  Vol.  14, 
No.  8. 

Hannibal,  Mo.,  Dec.  4,  1844. 
Brother  Henderson: — I  have  thought  for  several 
weeks  of  writing  you,  concerning  the  departure  of  that 
time-worn  and  heaven-honored  saint,  your  associate 
editor.  Elder  Barton  W.  Stone,  who  fell  asleep  in 
Christ,  on  Saturday  morning,  the  9th  of  last  month,  at 
4  o'clock,  at  the  residence  of  his  son-in-law,  Capt.  S. 
A.  Bowen,  of  this  town. 

I  esteem  it  as  one  of  the  greatest  privileges  of  my 
life,  to  have  been  permitted  to  witness  the  bright  dis- 
play of  faith  and  hope,  patience  and  resignation,  mani- 
fested by  him  during  a  series  of  painful  paroxysms, 
more  lingering  and  acute  than  ordinarily  falls  to  the  lot 
of  expiring  mortals.  Notwithstanding  his  body  was 
racked  with  torturing  pain,  his  mind  was  calm  and  un- 
beclouded  to  the  last  moment  of  his  existence,  and 
seemed  constantly  communing  with  God,  or  breathing 
forth  in  accents  of  love  to  the  numerous  friends  who 
surrounded  his  bed,  such  exhortations  as  I  have  seldom 
heard,  and  hope  never  to  forget. 

I  had  much  conversation  with  him,  and  among  the 
many  questions  asked  him,  the  following  is  one  : — Fa- 
ther Stone,  you  have  been  much  persecuted  on  account 
of  the  peculiarities  of  your  teaching — I  now  ask  you  if 
you  wish  to  die  in  the  same  faith  in  which  you  have  lived.'' 
He  replied  distinctly  and  audibly,  "  I  do,"  and  added, 
"  that  we  may  have  errors  I  will  not  deny  ;  but  in  the 
main,  I  am  satisfied  we  are  right,"  and  exhorted  us  to 
continue  faithful. 

Conformably  to  his  wish,  we  were  often  permitted  to 
join  with  him  in  prayer.  I  was  struck  with  the  fact 
that  music  seemed  to  soothe  his  pain,  for  usually,  while 
we  sung,  he  appeared  to  enjoy  a  respite  from  his  suf- 
ferings. He  lectured  all  around  him — his  children  and 
grand-children — his  brethren  and  friends — his  physi- 
cians shared  liberally  in  his  kind  advice  and  wholesome 
instruction.     Though  in  obedience  to  the  laws  of  mor- 


BARTON    W.    STONE.  109 

tality,  he  fell — he  fell  covered  with  glory,  yea,  he  tri- 
umphed in  death. 

I  saw  his  body  the  morning  after  his  pious  spirit  had 
returned  to  God  who  gave  it,  and  his  countenance  pre- 
sented the  aspect  of  composure  and  resignation  in  death, 
which  marked  his  temper  through  a  long,  laborious,  and 
useful  life.  But  he  is  gone,  and  we  are  left  to  mourn 
on  our  own  and  the  world's  account,  that  such  a  man 
should  ever  die. 

While  beholding  his  sufferings,  the  question  involun- 
tarily suggested  itself  to  my  mind — Why  does  our  kind, 
heavenly  Father,  in  whose  service  he  spent  his  life, 
permit  his  aged  and  faithful  servant  thus  to  linger  in 
torturing  pain  to  the  close  of  life  ?  The  next  mo- 
ment perhaps  found  me  enraptured  with  admiration  at 
his  patience  and  resignation — thus  furnishing  to  myself 
an  answer  to  the  query.  For  had  not  Abraham  believed 
the  word  of  the  Almighty,  and  father  Stone  not  died 
with  lingering  pain,  we  could  never  have  been  exhorted 
by  the  faith  of  the  one,  nor  encouraged  by  the  patience 
of  the  other,  when  surrounded  by  similar  trying  circum- 
stances. 

But  he  rests  in  peace,  and  may  our  heavenly  Father 
enable  us  all  to  live  in  peace,  that  the  God  of  peace 
may  bless  us  with  every  needed  good.  And  may  you, 
my  dear  brother,  be  abundantly  blessed  in  your  work 
of  faith  and  labor  of  love,  is  the  sincere  prayer  of 
yours,  in  the  hope  of  a  heavenly  inheritance. 

David  T.  Morton. 

The  following  is  an  extract  from  a  letter  to  D.  P. 
Henderson,  from  Thomas  M.  Allen,  written  shortly  after 
the  death  of  B.  W.  Stone,  and  with  reference  to  that 
event  and  other  matters  connected  with  it. 

Thomas  M.  Allen  was  one  of  father  Stone's  oldest, 
most  decided,  influential  and  devoted  friends.  He 
loved  B.  W.  Stone  with  the  affection  of  a  warm-hearted 
son,  and  indeed  in  the  gospel  he  was  his  son.  His  love 
was  reciprocated.  For,  in  his  esteem  he  stood  perhaps 
first,  certainly  among  the  very  first  in  the  list  of  his 


110  BIOGRAPHY    OF 

very  numerous  and   devoted  friends.     But  I  will  not 
detain  you  longer  from  the  extract. 

Boone  County,  Mo.,  Dec.  5th,  1844. 

Brother  D.  P.  Henderson: — -Our  beloved  father  Stone 
has  gone  to  heaven.  Dear  old  brother — he  was  truly 
one  of  the  excellent  of  the  earth.  I  doubt  whether 
there  ever  was  a  purer,  better  man  than  Elder  B.  W. 
Stone.  His  entire  life  was  little  else  than  a  practical 
commentary  on  the  pure  faith  and  morality  of  the  gos- 
pel he  professed.  While  many  have  denounced  him 
for  heresy,  all,  I  believe,  concede  the  fact,  that  the 
meekness  of  his  temper,  quietness  of  his  spirit,  his  hu- 
mility and  morality  were  those  of  a  Christian.  Well, 
that  is  enough.  For,  only  a  good  man  out  of  the  good 
treasure  of  his  heart  could  bring  forth  such  good  fruit. 

He  is  now  in  eternity,  and  has  to  do  with  a  Being 
whose  ways  are  not  man's  ways,  and  will  reward  all 
according  to  the  deeds  done  in  their  bodies;  and  if 
brother  Stone  was  not  prepared  for  the  plaudit,  "  Well 
done  good  and  faithful  servant,"  I  question  whether 
there  lives  a  being  on  earth  who  is. 

Those  who  are  now  pleading  for  the  union  of  Chris- 
tians upon  the  Bible  alone,  are  as  much  indebted  to 
Elder  Stone,  if  not  more  so,  than  to  any  other  man.  I 
regarded  him  as  the  uniting  link  between  the  old  and  pre- 
sent state  of  things.  Truly  do  I  sympathize  with  his 
wife  and  family,  and  his  numerous  brethren  and  friends 
throughout  this  great  nation.  For  well  may  it  be  said 
of  him,  that  he  was  great  in  goodness.  But  ten  such 
sheets  would  not  be  sufficient  for  me  to  give  vent  to 
my  feelings  and  judgment,  in  doing  justice  to  the  mem- 
ory of  brother  Stone. 

My  principal  object  in  this  communication  is  to  as- 
certain whether  brother  Stone  left  a  memoir  of  his  life, 
or  any  thing  for  the  press,  to  be  published  after  his 
death.  I  have  understood  he  did  ;  and  if  so,  whether 
that  embraces  copious  extracts  from  his  numerous  pro- 
ductions on  the  many  important  subjects  on  which  he 


BARTON    W.    STONE.  Ill 

wrote.  From  brother  Stone's  extreme  modesty,  I  fear 
he  has  omitted  much  that  ought  to  go  in  a  work  of  that 
kind.  In  that  event,  I  am  anxious  to  have  it  supplied 
by  a  large  appendix. 

I  want  it  seen  that  his  object  has  ever  been  truth — 
the  union  of  Christians — the  salvation  of  sinners — and 
not  the  founding  and  building  up  of  another  sect. 

Your  brother,  T.  M.  Allen." 

Below  you  will  find  a  letter  to  D.  P.  Henderson,  from 
T.  J.  Matlock,  on  the  death  and  character  of  B.  W. 
Stone.  I  have  not  the  pleasure  of  a  personal  acquaint- 
ance with  brother  Matlock,  but  his  letter  gives  me  a 
good  opinion  both  of  his  head  and  heart.  It  is  an  effu- 
sion from  a  warm  heart  and  clear  head. 

QuiNCY,  Illinois,  Nov.  28,  1844. 
^' Dear  Brother  Henderson  : — I  arrived  at  this  place 
on  Saturday  night  last,  with  my  family,  where  I  expect 
to  labor  for  the  brethren  for  one  year,  and  perhaps  for 
life.  I  came  full  of  hope.  The  brethren  at  this  place 
and  in  Lewis  county,  Missouri,  have  kindly  offered  me 
a  generous  support,  and  a  prospect  of  being  able  to 
devote  my  time  entirely  to  the  service  of  the  church, 
made  me  feel  more  happy  than  I  have  done  for  some 
years.  But,  brother  Henderson,  when  I  heard  of  the 
death  of  our  lamented  father  in  Israel,  my  heart  sunk 
within  me.  I  know,  indeed,  he  had  lived  to  a  good 
old  age,  had  faithfully  served  his  generation,  and  we  all 
ought  to  have  been  prepared  for  his  departure.  But 
how  shall  we  dispense  with  his  labor  of  love  ?  Who 
is  to  fill  his  place  in  the  great  congregation  composing 
this  reformation  ?  Who  can  so  successfully  reprove 
our  errors  as  preachers,  and  from  whom  will  we  be  dis- 
posed so  patiently  and  readily  to  receive  the  needed 
reproof?  In  a  word,  I  know  of  no  one  that  can  do  us 
so  much  good  as  preachers,  and  people,  as  could  our 
departed  father  Stone.  I  do  not  mean  to  detract  any 
thing  from  the  merit  of  our  many  talented  editors  and 
preachers.    We  have  many  men  of  whom  we  are  proud. 


112  BIOGRAPHY    OF 

both  on  account  of  their  talents  and  piety;  but  in  my 
humble  judgment,  not  one  that  can,  in  any  respect, 
fill  the  place  of  brother  Stone.  I  have  for  a  long  time 
regarded  him  as  the  moderator  of  this  whole  reformation. 
His  talents  were  acknowledged  by  all ;  his  piety  was 
worthy  the  imitation  of  all ;  and  his  holy  soul,  whether 
he  wrote  or  spoke,  seemed  to  diffuse  itself  into  the 
minds  of  all  who  came  under  his  influence.  But  per- 
haps r  suffer  my  feelings  to  run  too  high.  I  acknow- 
ledge I  loved  him  from  my  heart,  and  I  hope,  if  life 
lasts,  long  to  cherish  the  happy  impressions  that  the 
effusions  of  his  pen  made  upon  my  mind. 

I  know  that  in  speaking  of  him  I  speak  of  your  co- 
editor,  and  here  I  am  reminded  of  the  moments  of  plea- 
sure you  have  enjoyed  in  his  society,  when  you  have 
taken  sweet  counsel  together  for  the  good  of  the  cause. 

The  sweetness  of  his  temper — the  wisdom  of  his 
counsel,  and  his  entire  devotion  to  the  good  of  others, 
you  have  experienced.  But  you  are  bereaved.  I  speak 
not  of  the  bereavements  of  his  family.  These  are  too 
tender  and  impressive  for  my  pen.  I  leave  them  to 
abler  hands.  I  sincerely  sympathize  with  you.  Allow 
me,  brother  Henderson,  fraternally  to  say,  your  head  is 
taken  from  you.  But  like  Elisha,  you  have  his  manth 
(editorial)  and  his  spirit,  and  my  prayer  to  Elijah's  Go( 
is,  that  you  maybe  able  to  retain  both,  and  that  through 
you,  as  brother  Stone's  successor,  "the  light  of  the 
glorious  gospel  of  Christ"  may  continue  to  radiate  our 
religious  hemisphere,  until  we  shall  rejoin  our  departed 
brother,  bearing  our  sheaves  with  us,  where  death  shall 
never  come.    Yours  in  the  Lord,     T.  J.  Matlock." 

Shortly  after  the  death  of  B.  W.  Stone,  the  Church 
of  Christ  at  Caneridge,  Bourbon  county,  Kentucky,  at 
the  instance  of  William  Rogers,  senr.,  a  prominent  and 
aged  member  of  said  church,  prepared  and  forwarded 
a  letter  to  the  bereaved  widow  and  children  of  the  ve- 
nerated Stone,  expressive  of  their  deep  sympathy  with 
them,  in  view  of  their  mutual,  irreparable  loss.  The 
letter  was  written  by  William  Rogers,  Esq.,  one  of  the 


BARTON    W.    STONE. 


113 


long-tried  and  devoted  friends  of  B.  W.  Stone,  and  one 
of  the  most  respectable  and  sensible  farmers  of  Bourbon 
county,  and  a  worthy  member  of  the  church. 

Below  you  have  the  proceedings  of  the  church  in 
regard  to  this  letter,  together  wdth  the  letter  itself.  It 
was  published  in  the  March  number  of  the  Messenger, 
for  1845. 
^'On  the  2d  Lord's-day  in  December,  and  8th  of  the 
month,  in  the  year  1844,  the  church  being  assembled 
at  Caneridge,  that  ancient  house  of  God,  for  Christian 
worship,  at  the  close  of  divine  service  it  was  motioned 
to  appoint  a  committee,  on  behalf  of  the  church,  to 
prepare  and  forward  a  letter  of  condolence  to  the  wid- 
owed lady  and  bereaved  children  of  the  venerable  El- 
der Barton  Warren  Stone,  on  the  occasion  of  his  death, 
which  occurred  on  the  9th  of  November,  1844,  at  Han- 
nibal, Missouri.  The  motion  was  seconded,  and  unani- 
mously adopted.  Whereupon  William  Rogers,  James 
Houston,  John  M.  Irvin,  and  William  P.  Payne  were 
appointed  as  the  committee  aforesaid." 

THE  LETTER. 

The  Church  of  Christ  at  Caneridge^  to  the  honored  lady 
and  respected  children  of  the  venerated  Elder  Barton 
Warren  Stone,  deceased: 

^'Highly  esteemed  Friends  : — To  you  respectively,  the 
church  at  this  place,  moved  thereto  by  considerations 
the  most  respectful,  would  hereby  tender  the  tear  of 
sympathy,  and  of  unfeigned  solace  and  sorrow,  for  the 
loss  you  have  been  made  to  realize  by  the  death  of  an 
affectionate  and  tender  relative.  To  you,  indeed,  he 
was  all  that  is  comprised  in  the  terms  good  and  great, 
and  generous  and  wise.  You  have  lost  your  best  earthly 
friend  and  stay.  With  you,  and  for  you,  we  sympathize, 
we  mourn — and  this  is  all  we  poor  things  can  do.  The 
breach  that  has  been  made  in  your  family,  and  in  your 
social  relations,  by  this  providential  visitation,  can  never 
be  healed — no,  never.  But  upon  this  delicate  subject 
K 


114  BIOGRAPHY   OF 

we  would  lightly  touch,  for  by  doing  otherwise,  we 
should  only  open  afresh  those  wounds,  which  time,  the 
great  restorer,  alone  can  heal. 

Thus  far  the  loss  pertains  to  yourselves,  and  in  this 
respect  is  chiffli/ your  own.  But  when  contemplated  in 
the  relations  he  sustained  to  the  church  of  Christ,  in 
this  our  favored  land,  in  all  its  length  and  breadth,  the 
loss  is  ours,  in  common  with  yours,  and  the  vast  Chris- 
tian community,  of  which  we  are  but  component  parts. 

To  the  church  atCaneridge,  Elder  Stone  was,  indeed, 
peculiarly  dear.  For  here  it  was,  that,  near  the  begin- 
ning of  the  present  century,  he,  with  a  few  others,  in 
the  face  of  great  opposition,  constituted  a  church  upon 
the  "  Bible  alone,"  and  in  honor  of  Christ  the  great 
head,  and  in  pursuance  to  apostolic  example,  called  it 
the  Christian  Church,  or  Church  of  Christ.  Here  it  was, 
also,  on  the  28th  of  June,  1804,  that  Barton  W.  Stone 
proclaimed  to  the  church  and  to  the  world,  that  he  took, 
from  that  day  forward,  and  forever,  the  Bible  alone  as  a 
rule  of  faith  and  practice,  to  the  exclusion  of  all  human 
Creeds,  Confessions,  and  Disciplines ;  and  the  name 
Christian,  to  the  exclusion  of  all  sectarian  or  denomi- 
national designations  or  names. 

These  are  truths  common  and  notorious  ;  and  as  such 
they  will  be  transmitted  to  posterity,  by  the  page  of 
faithful  history. 

The  course  of  this  great  reformer,  from  that  epoch 
to  the  time  of  his  demise,  has  been  uniform,  consistent, 
and  progressive.  Hence  his  great  force  of  character, 
in  the  great  and  glorious  reformation,  now  for  more  than 
forty  years  in  successful  progress. 

To  him  has  been  vouchsafed  the  unspeakable  favor 
of  living  to  see  those  great,  grand,  and  heaven-inspired 
principles,  for  which  he  lived  and  labored,  take  deep 
and  abiding  root,  and  spread  and  expand  themselves 
through  a  variety  of  agencies  and  instrumentalities, 
through  the  length  and  breadth  of  this  wide-spread  re- 
public. Yes,  he,  thank  heaven,  has  been  allowed 
enough  of  life  and  of  years  to  witness  largely  the  accom- 


BARTON    W.    STONE. 


115 


plishment  of  the  great  objects  and  ends  of  his  ministe- 
rial life  and  labors  of  love. 

Few  of  the  people  of  God  who  lived  about  Caneridge, 
at  the  commencement  of  this  century,  by  whom  Elder 
Stone  was  known,  and  revered,  and  loved,  are  now 
here.  Many  have  gone  to  the  far  West,  whilst  still 
more  have  gone  to  their  last  retreat — to  the  land  of  si- 
lence and  of  rest.  A  few,  however,  now  greatly  advanc- 
ed, remain,  and  still  continue  to  linger  and  linger  on,  in 
their  care-worn  and  time-worn  tenements,  patiently 
waiting  till  their  change  may  come.  Yes,  we  must  all 
die.  There  is  no  escape.  All  flesh  is  grass — surely 
the  people  are  grass,  and  wither,  and  fade,  and  pass 
away.  The  sentence  of  death  has  passed  upon  all — 
the  express  declaration  of  the  Lord  God  Almighty  is, 
"  thou  shalt  surely  die." 

Yes,  ministers  of  the  gospel,  however  good  and  great, 
must  put  aside  the  ministerial  garment  and  function  for 
the  habiliments  of  the  tomb. 

Yes,  our  Stone — great,  and  good,  and  loved  though 
he  was,  is  gone.  But  no  vicissitude  of  life — no  change 
of  fortune — no  incident  in  the  history  of  his  long  and 
eventful  life,  has,  in  the  slightest  degree,  tended  to 
lower  him  in  the  estimation  of  the  church  or  of  the 
world.  To  his  personal  polish  and  amiability  of  man- 
ners, were  superadded  a  strictly  pious  and  holy  life. 
These  combined,  gave  to  him  a  weight  of  character 
far  in  advance  of  most  of  his  cotemporaries  and  co- 
workers in  the  great  work  of  reformation. 

But  his  sun  has  set,  and  that  voice  so  long  and  so 
familiarly  known  to  all,  which  so  oft  and  so  sweetly 
fell  upon  our  ears,  shall  be  heard  no  more  till  the  hea- 
vens have  passed  away.  His  sun  has  gone  down — and 
to  all  it  is  matter  of  unspeakable  consolation  to  know, 
that  it  declined  in  a  clear  atmosphere,  and  beneath  a 
luminous  sky — that  in  his  last,  his  lingering  and  dying 
hour,  he  could  say,  "  all  is  well,  all  is  well."  Where- 
fore we  sorrow  not  as  those  without  hope.  Faith  points 
to  the  morn  of  the  resurrection,  when  the  Lord  Jesus 


116  BIOGRAPHY    OF 

shall  descend  from  heaven  with  a  shout,  with  the  voice 
of  the  archanojel,  and  with  the  trump  of  God — then  shall 
the  saints  of  the  Most  High  shake  off  the  sleep  of  death, 
and  spring  forth  as  the  bounding  roe,  to  meet  their  Lord 
in  the  air  ;  and  so  forever  be  with  the  Lord.  Where- 
fore comfort  one  another  with  these  w^ords. 

And  now,  dear  and  honored  friends,  lest  our  reflec- 
tions on  this  mournful  subject  should  leave  your  minds 
under  an  unpleasant  gloom,  we  will  come  to  a  close. 
Praying  that  the  good  Lord,  who  made  the  venerated 
Stone  what  he  was,  and  all  he  was — that  so  connected 
his  labors  with  the  church,  as  has  been  shown — may  he, 
our  kind,  beneficent  Father,  who  reigns  in  heaven,  bring 
yourselves,  and  the  church  at  Caneridge,  and  all  peo- 
ple, in  all  places,  that  love  and  serve  Him,  to  dwell  in 
His  eternal  kingdom.  Amen.  Done  in  behalf  of  the 
church. 

William  Rogers, 
James  Houston, 
John  M.  Irvin, 
W.  P.  Payne. 
Caneridge  Church,  December  15th,  1844,  being  as- 
sembled in  full  session,  the  foregoing  letter  was  publicly 
read,  and  unanimously  approved. 

Attest,  William  Rogers,  Clerk." 

The  following  just  and  beautiful  tribute  to  the  m.ejn- 
ory  of  B.  W.  Stone,  is  from  the  pen  of  Elder  A.  Rains, 
whose  praise  is  in  all  the  churches,  as  a  clear  headed, 
nervous,  pithy,  laconic  and  forcible  writer.  It  is  taken 
from  the  Christian  Teacher,  Vol.  3,  No.  8,  p.  204. 

B.  W.  STONE. 

"A  TRIBUTE  TO  DEPARTED  WORTH. He  haS  gOUC  !       His 

wife,  his  children,  his  brethren,  will  see  him  here  no 
more.  He  has  gone  from  his  labors,  to  his  rest — from 
his  sufferings  to  enjoyments  forevermore  in  heaven. 

He  was  a  good  man.  Goodness  was  his  chief  great- 
ness. He  was  great  besides  his  goodness ;  but  goodness 
was  its  crown — his  glory  was  goodness.     It  was  his 


BARTON    W.    STONE.  117 

breast-plate  and  strength.  His  bitterest  opponents  were 
constrained  to  say,  '■'-his  moral  character  is  unblamable.^'' 

His  motto  was  '-'Christian  union  and  the  Bible,  and 
the  Bibh  alone.''''  His  Banner  was  the  Cross j  gemmed 
with  Bethlehem's  Star!  His  employment  was  like  that 
of  his  Master,  to  do  good  to  the  souls  and  bodies  of  men. 
Kindness  sat  smiling  on  his  brow.  Many  loved  him, 
because  he  first  loved  them.  Thus  has  he  embalmed 
himself  in  the  warm,  pure  affections  of  a  great  multi- 
tude ;  and  aided  in  originating,  and  giving  impulse  to 
a  reformation  wave,  whose  onward  roll  shall  be  com- 
mensurate and  co-extensive  with  eternity.  He  was  a 
disciple  beloved  of  Christ;  and  who  died,  as  he  lived, 
leaning  on  the  bosom  of  his  Savio\ir.  Speculative 
errors  he  might  have  held  ;  but  let  the  faultless,  in  this 
respect,  cast  at  him  the  next  stone!  And  let  those 
whose  errors  are,  perhaps,  greater  than  were  his,  be 
sparing  of  invectives  and  misrepresentations ;  remem- 
bering, that  *'with  what  judgment  we  judge,  we  shall 
be  judged,  and  with  what  measure  we  mete,  it  shall  be 
measured  to  us  again." 

Take  him,  all  in  all,  his  like,  we  fear,  we  shall  not 
shortly  see  again.  But  he  rests  from  his  toils,  and  per- 
secutions, and  his  works  do  follow  him.  Farewell! 
excellent  spirit,  till  we  meet  in  the  Spirit-land  !  Fare- 
well !  philanthropist,  and  benefactor  of  thy  race  ! !" 

The  following  is  an  extract  from  a  private  letter,  from 
Francis  R.  Palmer,  to  B.  W.  Stone,  Jun.  Elder  P.  was 
one  of  Father  Stone's  long-tried  and  devoted  friends. 
He  lived  much  about  his  house,  and  had  the  best  oppor- 
tunity of  knowing  him  thoroughly.  If  I  mistake  not, 
he  acquired  a  knowledge  of  the  learned  languages  under 
his  instructions.  He  might  be  said  to  be  the  son  of  B. 
W.  Stone,  in  the  gospel.  He  was  associated  with  him 
as  a  fellow-laborer  in  the  gospel  for  more  than  thirty 
years.  He  was  extensively  useful  in  Tennessee,  Ken- 
tucky and  Ohio,  when  he  labored  in  those  fields,  and  is 
now  exerting  a  good  influence  in  the  far  West,  by  his 


118  BIOGRAPHY    OF 

example  and  teaching.  He  is  a  man  of  considerable  learn- 
ing, of  great  force  and  decision  of  character — of  a  clear 
head,  and  discriminating  judgment.  As  a  speaker,  he  is 
nervous,  argumentative,  forcible,  laconic,  and  always 
pointed.  His  honesty,  his  integrity,  his  candor,  his  love 
of  truth,  his  piety,  are  above  suspicion. 

The  testimony  of  such  a  man  maybe  relied  on.  Let 
us  then  hear  what  he  has  to  say  of  the  venerable  Stone. 
His  letter  is  dated  : 

Independence,  Mo.,  Dec.  22,  1844. 

*'I  look  back,  and  contemplate  the  many  happy  days 
your  good  father  and  I  have  spent  together,  and  also, 
the  many  advantages  I  derived  from  his  piety  and 
knowledge.  I  often  think  of  the  warm  reception  I  al- 
ways met  from  him  and  your  mother,  at  a  time  when  I 
needed  friends.  I  had  heard  of  your  father's  illness, 
and  was  listening  to  hear  of  his  change.  His  sun  has 
gone  down  without  a  cloud.  I  look  forward  to  a  happy 
meeting  above,  where  death  comes  not,  and  friends  part 
not. 

"I  have  always  considered  your  father  one  of  the 
best  men  of  the  age,  and  the  best  specimen  of  a  gospel 
minister.  One  who  had  done  more  than  any  other  I 
have  ever  known,  to  advance  the  cause  of  truth,  all 
things  considered. 

"I  have  my  doubts  w^hether  he  has  done  himself 
justice  in  what  he  has  written  concerning  himself.  He 
was  remarkable  for  modesty  and  humility." 

Below  you  have  a  brief  extract  from  a  letter  written 
by  Elder  Thomas  Smith,  of  Fayette  county,  Kentucky, 
addressed  to  B.  W.  Stone,  Jun.  Elder  Smith  is  one  of 
the  oldest  preachers  in  Kentucky,  and  for  talents  and 
piety,  he  occupies  a  very  enviable  position.  He  knew 
B.  W.  Stone,  intimately,  for  forty  years,  and  of  course 
knew  him  well.  He  says :  "It  has  been  some  forty 
years  since  I  first  knew  your  father,  and  I  can  say,  I 
never  knew  a  man,  dead  or  alive,  who  uniformly  sup- 
ported a  better  Christian  character." 


BARTON  W.  STONE.  119 

The  following  is  an  extract  of  a  letter  from  brother 
James  E.  xMatthevvs,  dated  Jackson,  Mississippi,  August 
1845,  addressed  to  B.  W.  Stone,  Jun.  I  have  not  the 
pleasure  of  a  personal  acquaintance  with  brother  Mat- 
thews ;  I  have,  however,  heard  a  good  account  of  him 
as  a  Christian,  and  a  teacher  of  Christianity.  This  let- 
ter shows  him  to  be  a  man  of  good  sense.  In  the  close 
of  his  letter  he  thus  speaks  of  B.  W.  Stone: 

"I  cannot  close  this  communication  without  express- 
ing my  deep  sympathy  with  you,  at  the  loss  you,  and 
the  w'orld  have  sustained,  in  the  death  of  your  vener- 
able father.  From  my  youth,  I  entertained  the  most 
profound  respect  for  his  character ;  and  his  unaffected 
piety,  his  holy  zeal,  his  deep  knowledge,  yet  child-like 
simplicity  of  manners  evinced  during  my  short  personal 
acquaintance  with  him,  impressed  upon  my  mind  the 
conviction,  that  he  possessed  in  an  eminent  degree,  all 
those  attributes  that  constitute  true  greatness.  While 
with  you,  and  the  church  generally,  I  mourn  his  loss,  I  am 
happy  to  be  assured  that  he  has  received  his  great  re- 
ward." 

The  follow^ing  extract  is  from  a  letter  written  by  Love. 
H.  Jameson,  of  Indianapolis,  to  B.  W.  Stone,  Jun.,  and 
dated  January,  1845.  Brother  Jameson  is  a  very  ami- 
able, pious  and  sensible  preacher  of  the  gospel,  who 
knew  B.  W.  Stone  intimately,  and  loved  him  ardently. 
Of  that  venerated  man  of  God,  he  thus  speaks: 

"We  feel  that  we  have  lost  a  father  in  Israel.  We 
feel  that  his  place  cannot  be  filled.  We  feel  what  is 
harder  to  bear  than  all  the  rest,  that  the  Bible  has  lost 
an  advocate,  w^ho  for  half  a  century,  or  nearly  so,  has 
lifted  his  voice  in  the  maintenance  of  its  all-sufficiency 
as  a  rule  of  faith  and  manners.  And  we  feel  this  last  the 
more  sensibly  for  the  reason,  that  from  all  we  can  dis- 
cover, the  cause  of  the  Bible  now  needs  every  advocate 
The  w^arfare  is  growing  more  and  more  severe  ;  and 
we  feel  that  one  of  our  most  faithful  file-leaders  is  taken 
away.     But  why  should  we  complain.''     He  fought  long 


120  BIOGRAPHY  OF 

and  hard,  and  died  with  his  sword  in  his  hand.  The 
great  Captain  of  our  salvation  has  only  called  him  out 
of  rank,  to  rest  till  the  victory  is  won.  He  has  taken 
his  place  among  the  witnesses  who  compass  the  saints 
about,  while  running  with  patience  the  race  set  before 
them,  looking  unto  Jesus,  the  author  and  finisher  of 
the  faith.  He  has  run  his  race;  he  has  finished  his 
course  ;  he  has  kept  the  faith ;  and  from  henceforth 
there  is  a  crown  of  righteousness  laid  up  for  him,  which 
the  Lord  the  righteous  Judge  shall  give  him  at  that  day. 
Wherefore,  let  us  comfort  one  another  with  these 
words." 

The  following  incidents,  connected  with  the  early 
history  of  B.  W.  Stone,  have  been  furnished  by  request 
by  Elder  D.  Purviance,  of  Preble  county,  Ohio  ;  and  it 
is  proper  to  say,  this  paper  was  prepared  without  a 
knowledge  of  what  B.  W.  Stone  had  written  in  his 
manuscript  on  the  same  subjects.  And  as  many  of  the 
facts  referred  to  reach  back  some  forty  years,  of  course 
it  can  excite  no  wonder  if  there  should  be  some  slight 
discrepancies  in  their  accounts.  There  is  none,  how- 
ever, we  are  sure,  which  involves  any  point  of  import- 
ance. 

David  Purviance,  the  writer  of  this  article,  is  now 
near  fourscore  years  old.  He  was  associated  with  B. 
W.  Stone  in  the  Presbyterian  church  ;  and  after  his 
secession  from  that  church,  was  associated  with  him  in 
the  ministry  in  his  reformation  efforts.  He  is  a  man  of 
considerable  learning — great  firmness  and  decision  of 
character,  and  has  done  much  for  the  cause  of  truth 
and  righteousness.  His  candor,  his  piety,  his  sound 
judgment,  his  humility,  are  unquestioned  and  unques- 
tionable. But  we  give  way  to  this  venerable  man  to 
speak  for  himself  and  for  B.  W.  Stone. 

"In  compliance  with  the  solicitations  of  some  friends 
and  brethren,  I  shall  proceed  to  recite  a  few  particulars 
respecting  Elder  Barton  W.  Stone,  deceased,  in  the 


BARTON    W.    STONE.  121 

early  part  of  his  ministry.  In  the  year  1707,  I  was  a 
member  of  the  Presbyterian  church,  or  congregation  at 
Caneridge,  Bourbon  county,  Kentucky — adjoined  there- 
^to  was  the  congregation  of  Concord.  Those  congrega- 
tions were  at  that  time  vacant,  their  former  pastor  hav- 
ing been  displaced.  They  were  large  and  respectable, 
and  were  visited  by  several  preachers  that  were  unset- 
tled. Of  them,  B.  W.  Stone  was  most  generally  ap- 
proved, and  was  invited  to  settle,  and  employed  by  those 
congregations  in  conjunction,  as  their  preacher.  He 
was  young,  but  his  preaching  was  correct  and  interest- 
ing :  and  his  deportment  was  amiable,  pious,  and  un- 
assuming; so  that  he  secured  the  affections  and  esteem 
of  the  people  generally.  In  general,  he  believed  and 
preached  the  Presbyterian  doctrine,  but  he  was  liberal, 
charitable,  and  inoffensive.  In  the  year  '98,  he  received 
a  call  from  those  two  congregations,  to  take  charge  of 
them  as  their  pastor.  He  was  then  a  licentiate,  and 
soon  after  a  session  of  the  Presbytery  was  appointed  to 
be  held  at  Caneridge,  when  his  ordination  was  expected. 
He  was  a  Presbyterian,  and  disposed  so  to  continue, 
but  he  possessed  an  independence  of  mind  and  a  freedom 
of  thought,  which  could  not  be  bound.  Upon  exami- 
nation he  could  not  receive  the  Confession  without  re- 
serve, agreeably  to  the  form  therein  prescribed.  Of  this 
I  speak  certainly,  because  near  the  same  time  I  was  chosen 
as  a  ruling  Elder,  and  to  be  ordained  also ;  and  we  con- 
versed freely  on  the  subject.  In  general,  we  believed 
the  doctrine  of  the  Confession,  and  wished  to  remain 
Presbyterians,  but  we  could  not,  in  good  conscience, 
adopt  any  system  as  infallible  truth,  v/hich  was  formed 
by  uninspired  and  fallible  men.  Finally  it  was  so  modi- 
fied, that  he  did  adopt  the  Confession,  so  far  as  he  be- 
lieved it  contained  the  system  of  doctrine  taught  in  the 
Holy  Scriptures.  He  was  a  man  of  research,  and  en- 
deavored to  preach  the  truth,  as  he  found  it  in  the  Bible; 
but  he  was  sparing  of  the  feelings  of  others — he  seldom 
made  any  allusion  to,  or  direct  attack  on,  the  sentiments 
or  doctrine  of  those  who  differed  from  him.  In  his 
L 


122  BIOGRAPHY    OF 

public  preatjhing,  the  first  deviation  from  the  Calvinistic 
system  which  I  recollect,  was  on  the  subject  of  faith. 
He  showed  that  faith  was  the  act  of  the  creature  simply 
believing  God's  word — that  it  was  the  first  thing  requi- 
site— that  it  preceded  regeneration.  Soon  after,  a  good 
old  man,  an  Elder,  mentioned  the  subject  to  me.  He 
could  not  receive  it.  Faith  before  regeneration  would 
never  do.  I  had  little  to  say.  Stone's  preaching  ap- 
peared to  be  straight  and  scriptural,  and  yet  it  was  in 
my  mind,  faith  is  the  gift  of  God,  and  wrought  in  the 
heart  by  the  Spirit  of  God.  However,  I  went  home, 
and  proceeded  to  search  the  Scriptures.  I  soon  lighted 
on  the  text — "  Born  again  not  of  corruptible  seed,  but 
of  incorruptible  by  the  word  of  God,"  &c.  I  perceived 
at  once  that  the  word  must  be  believed  in  order  to  pro- 
duce the  effect,  consequently  faith  must  precede  regen- 
eration. But  still  I  could  not  see  clearly.  The  idea 
that  faith  must  come  from  God — that  it  is  wrought  in 
the  heart  by  the  Spirit,  made  a  puzzle. 

Soon  after  this  the  great  revival  commenced  in  Ten- 
nessee and  Kentucky.  As  I  expect  brother  Stone  has 
been  particular  on  this  subject  in  writing  his  biography, 
let  it  suffice  for  me  to  say,  that  I  entertain  no  doubt  that 
it  was  a  glorious  work  of  God.  Christians  who  had 
been  languid  and  lukewarm  were  stirred  up,  and  became 
fervent  in  spirit,  serving  the  Lord.  They  abounded  in 
love — they  flowed  together  in  one — they  united  in  their 
prayers  and  breathings  of  soul  for  the  salvation  of  sin- 
ners, and  many  were  converted  to  God.  Sectarian 
names  and  principles  seemed  to  be  forgotten.  I  admit  that 
some  enthusiasm  and  even  fanaticism  did  prevail.  But 
as  respects  that,  brother  Stone  was  clear.  He  was  faith- 
ful, zealous,  and  spiritual ;  yet  sober  and  temperate, 
holding  fast  the  faithful  word.  Some  talked  of  extra- 
ordinary views  and  spiritual  illuminations.  I  mentioned 
that  matter  to  Stone.  He  replied — "  I  cannot  rely  on 
any  teaching  from  God,  otherwise  than  through  his 
word."  The  preachers  and  people  who  were  truly 
engaged  in  the  work,  appeared  to  have  no  use  for  their 


BARTON    W.    STONE.  123 

peculiar  creeds  ;  and  especially  the  Calvinistic  doctrine 
of  election,  &c.,  could  not  live  in  the  fire  of  gospel 
truth  and  Christian  love.  Stone  moved  steadily  along, 
but  not  rashly ;  he  preached  the  gospel  to  every  crea- 
ture full  and  free,  but  for  a  considerable  time  did  not 
show  the  contrast  between  the  Scriptures  and  the  Con- 
fession of  Faith.  And  when  he  came  out  clearly,  show- 
ing that  faith  came  by  hearing  the  word  of  God — that 
it  depended  on  testimony — and  that  God  had  given  suf- 
ficient testimony,  he  was  charged  with  denying  the  op- 
erations of  the  Spirit.  This  was  not  true.  He  believed 
and  taught  that  the  gospel  was  adapted  to  mankind,  in 
their  lost  estate — that  they  were  capable  of  hearing  and 
believing  and  calling  on  the  name  of  the  Lord,  and  that 
God  will  give  the  Holy  Spirit  to  them  that  ask  him. 
There  were  a  few  members  of  his  congregations  who 
were  like  the  elder  son,  who  was  in  the  field,  and  never 
appeared  to  partake  of  the  spirit  of  the  revival.  But 
the  main  body  of  his  people  gladly  received  his  word, 
and  rejoiced  in  the  glorious  liberty  of  the  gospel  of 
Christ.  It  appeared  that  some  w^ere  truly  his  enemies ; 
but  "  they  hated  him  without  a  cause."  His  doctrine 
they  might  think  was  evil,  but  as  to  his  Christian  char- 
acter and  conduct,  they  could  have  no  evil  thing  to  say 
of  him.  "A  bishop  must  be  blameless."  This  indis- 
pensible  trait  of  character  he  did  possess ;  his  enemies 
themselves  being  judges.  He  was  a  man,  and  liable  to 
err ;  but  he  was  honest.  In  proof  of  this  I  will  state 
one  fact.  After  his  settlement  in  Caneridge,  he  visited 
his  friends  in  Virsfinia.  He  brouo^ht  from  thence  two 
negroes,  which  I  understood  he  obtained  by  inheritance, 
and  could  have  had  money  in  lieu  of  them  ;  but  phi- 
lanthropy and  good  conscience  were  more  to  him  than 
gold  ;  therefore  he  brought  them  to  Kentucky,  broke 
the  yoke,  and  set  them  free. 

It  is  unnecessary  for  me  to  detail  particulars  respect- 
ing the  separation  from  the  Synod  of  Kentucky.  Those 
preachers  who  became  separate,  namely,  Marshall, 
M'Nemar,  Dunlavy,  Thompson  and  Stone,  having  con- 


124  BIOGRAPHY    OF 

stituted  as  a  Presbytery,  received  me  forthwith,  and  set 
me  forward  as  a  fellow-laborer  with  them.  The  congre- 
gations of  Caneridge  and  Concord  were  declared  vacant 
by  order  of  the  Synod  ;  but  the  main  body  of  the  people 
adhered  to  Stone,  and  desired  him  to  continue  as  their 
pastor.  Soon  afterwards  he  proposed  to  them  to  receive 
me  as  a  co-partner  and  fellow-laborer  with  him ;  to  which 
they  agreed,  which  is  another  proof  that  he  was  not  actu- 
ated by  worldly  interest,  and  the  love  of  pre-eminence. 
From  that  time  till  the  year  1807,  when  I  removed  from 
Kentucky  to  Ohio,  we  lived  and  labored  together  in 
perfect  harmony  and  brotherly  love.  His  manner  and 
talent  and  mine,  were  somewhat  different.  He  would 
preach  the  word  and  substantiate  the  truth,  but  seldom 
directly  attack  the  opposite  error.  When  error  appear- 
ed to  stand  in  my  way,  I  was  inclined  to  expose  it;  and 
upon  a  review,  I  think  I  was  sometimes  faulty  in  not 
being  as  tender  of  feelings  as  I  ought  to  have  been. 
At  least  I  was  not  as  much  so  as  I  am  now  in  my  old 
age. 

Stone  and  I  once  attended  a  meeting  of  days  together 
near  Lexington.  On  Saturday  I  preached  ;  I  took  for 
my  text.  Acts  x.  34. — "Then  Peter  opened  his  mouth 
and  said,  I  perceive  of  a  truth  that  God  is  no  respecter 
of  persons."  In  the  discussion  of  the  subject,  I 
handled  Calvinism  without  gloves.  Next  morning 
Stone  said  to  me,  that  he  thought  my  preaching  yester- 
day was  too  hard  ;  (said  he)  I  met  a  certain  woman  after 
meeting,  who  said  she  would  go  home — she  would  not 
stand  such  preaching.  After  we  had  left  the  meeting, 
I  said  to  him,  that  I  would  not  repent  for  that  sermon, 
for  it  was  the  truth,  and  I  believed  the  Lord  helped  me. 
Well,  said  he,  I  suppose  it  was  right,  for  that  woman 
could  not  stay  away  ;  I  saw  her  back  again.  More  than 
a  year  afterwards,  the  woman  met  me  at  another  big 
meeting.  She  reminded  me  of  that  sermon,  and  said 
she  never  got  over  it  till  she  gave  up  Calvinism.  Se- 
verity is  sometimes  needful.  Saul  spared  Agag,  but 
good  old  Samuel  hewed  him  to  pieces.     For  sometime 


BARTON    W.    STONE.  125 

after  the  separation  we  believed  in  the  Calvinistic  plan 
of  Atonement ;  we  only  differed  as  to  its  extent.  Cal- 
vinists  hold  that  Christ,  as  surety  for  an  elect  number, 
satisfied  all  the  demands  of  the  law,  and  that  they  all 
(and  not  one  more)  must  certainly  be  saved.  We  held 
that  he  satisfied  law  and  justice  in  the  room  and  stead 
of  all  men.  They  argued  that  if  the  debt  was  paid  for 
all,  Universalism  must  be  true.  We  answered  that  un- 
belief, or  the  rejection  of  the  proffered  salvation,  was 
the  condemnation.  They  argued  that  if  Christ  died 
for  all  sins,  of  all  men,  unbelief  must  be  atoned  for  as 
truly  as  other  sins.  Finally,  we  were  led  to  question 
and  examine  the  doctrine  of  vicarious  suffering.  When 
the  subject  was  first  talked  of  among  us.  Stone  appeared 
to  be  slow  and  cautious.  He  felt  the  weight  and  im- 
portance of  it,  and  being  a  man  of  deep  study  and  re- 
search, he  outwent  the  rest  of  us. 

The  first  sermon  he  preached  clearly  on  the  plan  of 
free  grace,  without  payment,  was  at  a  big  meeting  at  Con- 
cord.  He  preached  from  Rev.  v.  9. — "  Tliou  art  worthy : 

' Thou  wast  slain  and  hast  redeemed  us  to  God  by 

thy  blood."  He  showed  that  sinners  were  alienated 
and  lost  from  God.  That  God  loved  them  and  sent  his 
Son  to  redeem  from  sin,  from  death,  in  one  word,  from 
all  evils,  and  bring  them  home  to  God  in  heaven.  To 
me  it  was  as  clear  and  vivifying  as  the  morning  sun ; 
and  the  people  appeared  to  be  universally  delighted 
with  the  discourse.  I  was  glad  to  see  them  pleased  ; 
but  thought  few  of  them  perceived  that  the  doctrine 
would  Lip-root  their  scheme  of  vicarious  suflerings, 
for  he  said  nothing  directly  on  that  point.  We  all  con- 
tinued rather  on  the  reserve,  until  Stone's  letters  on  the 
Atonement  were  pul^lished  in  the  year  1805.  On  that 
doctrine  he  has  been  tried  as  with  fire,  and  I  thank  God 
that  he  has  been  sustained  through  it.  I  have  read  his 
writings  on  the  Atonement,  and  also  those  on  the  oppo- 
site side,  and  my  deliberate  belief  is,  that  his  arguments 
have  never  been  refuted  or  fairly  answered.  He  has 
been  assailed  with  reproachful  epithets,  and  his  doctrine 


126  BIOGRAPHY    OF 

misrepresented  ;  but  it  stands  and  lives,  while  his  body- 
sleeps  in  the  ground. 

Early  in  the  year  1805, 1  went  to  North  Carolina,  and 
was  absent  from  home  nearly  two  months.  During  that 
time  the  Shakers  from  New  York  came  into  our  settle- 
ment. Before  I  came  home,  they  were  gone  to  Ohio. 
I  found  our  people  in  a  commotion  ;  some  of  my  best 
friends  and  brethren  were  much  shaken.  They  repre- 
sented those  Shakers  as  a  very  sanctified  people ;  filled 
with  wisdom  and  godliness.  Others  believed  they  were 
impostors,  and  were  warm  in  opposition  to  them.  I 
hastened  to  see  Stone.  They  had  been  at  his  house; 
he  had  examined  them  calmly  and  deliberately;  he  said 
they  spoke  with  great  confidence — that  they  were  in- 
sidious and  artful,  but  he  was  confirmed  they  were  im- 
postors. He  said  many  people  had  the  notion  that  they 
were  possessed  of  superior  wisdom  and  talent,  and  that 
we  could  not  compete  with  them.  But,  said  he,  we 
must  not  be  afraid  of  them — we  can  confute  them. 
They  came  among  us  several  times  afterwards,  but 
Stone  was  firm,  and  had  fortified  me.  We  withstood 
them  to  the  face.  Some  complained  that  we  were  intol- 
erant; but  being  convinced  that  they  were  not  building 
on  the  sure  foundation,  we  were  decisive  in  our  testi- 
mony against  them,  both  in  word  and  deed.  And  the 
churches  there  sustained  very  little  injury  from  them. 

The  case  was  diflferent  in  Ohio.  Two  of  our  preachers, 
viz:  Richard  M'Nemar  and  J.  Dunlavy,  were  carried 
off  by  those  seducing  spirits,  and  their  congregations 
much  injured.  The  shock  was  severe,  and  our  adver- 
saries seemed  to  expect  our  entire  overthrow.  But 
some  good  resulted  to  us  from  the  disaster.  M'Nemar 
and  some  others  had  become  somewhat  wild  and  fantas- 
tic ;  their  hearts  were  puffed  up  before  they  were  caught 
in  the  Shaker  snare.  We  took  warning  to  watch  and 
pray,  and  cleave  to  the  Holy  Scriptures ;  realizing  that 
Jesus  was  our  king  and  law-giver,  and  that  trusting  in 
him  and  abiding  in  his  doctrine,  his  church  could  not 
sink. 


BARTON   W.    STONE.  127 

In  the  midst  of  our  trial  with  Shakerism,  some  of  us 
became  convinced  that  infant  baptism  was  not  taught  in 
the  Bible.  We  had  so  many  trials  and  so  much  oppo- 
sition to  encounter,  that  we  were  cautious  in  speaking 
on  the  subject.  With  some  confidential  brethren  we 
conversed  privately,  and  found  that  there  was  a  diver- 
sity of  sentiment  among  us.  John  Thompson,  who  was 
a  leading  and  very  influential  preacher,  was  a  strenuous 
advocate  for  infant  baptism.  Many  others  believed 
with  him.  However,  we  rested  quietly  till  in  the  year 
1807,  a  young  woman,  who  professed  faith  in  Christ 
and  joined  the  church,  applied  to  Stone  for  immersion. 
In  pursuance  of  which  he  published  a  meeting  at  a  cer- 
tain water  on  a  day  future.  At  the  time  and  place  ap- 
pointed, a  large  congregation  assembled.  Reuben 
Dooley  preached,  and  afterwards  Stone  immersed  the 
young  woman,  and  one  or  two  more.  I  had  not  a 
thought  of  being  baptized  on  that  day  when  I  went  to 
the  place;  but  during  the  exercises  of  the  day  I  realized 
that  it  is  a  command  of  God,  and  I  am  bound  to  obey. 
I  called  Stone  and  Dooley  aside,  and  made  known  my 
mind  to  them,  and  asked  Stone  to  baptize  me  ;  to  which 
he  consented.  I  remarked  to  them  that  the  way  of  duty 
appeared  plain,  but  I  was  sorry  to  hurt  the  feelings  of 
the  brethren.  Dooley  said  the  best  way  to  please  breth- 
ren is  to  please  the  Lord.  I  then  addressed  the  congre- 
gation publicly.  It  was  the  first  time  the  subject  had 
been  publicly  named  amongst  us.  We  went  to  the 
water:  before  we  went  in,  Dooley  said  to  me  quietly, 
as  soon  as  you  are  baptized,  I  shall  want  you  to  put  me 
under  the  water.  Accordingly,  as  soon  as  I  was  on  my 
feet,  Dooley  came  forward,  and  a  number  more  follow- 
ed, whom  I  baptized  before  I  came  up  out  of  the  wa- 
ter. Stone  was  not  baptized  on  that  day.  None  of  us 
urged  the  matter.  We  exhorted  the  people  to  search 
the  Scriptures,  and  act  according  to  their  faith,  and  to 
forbear  one  another  in  love.  And,  in  general,  peace 
and  harmony  continued  to  prevail.  Stone  studied  the 
peace  of  the  church ;  and  his  character  for  candor  and 


128  BIOGRAPHY    OF 

honesty  was  so  well  established,  that  by  pursuing  a  pru- 
dent course,  he  preserved  the  people  in  the  unity  of  the 
Spirit,  and  retained  their  confidence.  In  some  churches 
there  was  opposition,  and  some  prejudice  appeared. 

In  the  month  of  September,  1807, 1  emigrated  from 
Kentucky  to  Ohio.  John  Thompson  was  the  leading 
preacher  in  Ohio,  and  though  he  was  adverse  to  immer- 
sion, he  and  I  associated  and  labored  together.  I  had 
full  confidence  in  him,  and  no  suspicion  that  he  was  in 
the  least  degree  disaffected.  But  from  a  review  of  cer- 
tain occurences,  I  now  think  that  from  the  time  some  of 
us  were  immersed,  Thompson  and  some  others  began  to 
look  back.  The  first  point  of  much  importance  he  men- 
tioned to  me  was,  in  speaking  of  the  Atonement,  he 
said  he  thought  we  had  been  wrong  on  that  subject.  I 
had  so  much  confidence  in  his  wisdom  and  goodness, 
that  I  was  ready  and  anxious  to  hear  all  he  had  to  say 
on  the  subject.  I  found  afterwards,  that  he  and  Robert 
Marshall  were  working  together  on  that  subject,  and  by 
their  influence  the  main  body  of  the  preachers  were 
shaken. 

And  had  it  not  been  that  Stone  remained  firm  and 
unmoved,  and  was  able  to  maintain  and  defend  the 
truth,  the  consequence  must  have  been  disastrous.  I 
became  much  embarrassed.  I  was  led  to  think  there 
was  something  penal  pertaining  to  the  sufferings  and 
death  of  Christ.  But  there  were  objections  to  the  doc- 
trine of  vicarious  sufferings  which  I  could  not  get  re- 
moved. For  instance  :  If  Christ  bore  the  full  penalty, 
in  the  room  and  stead  of  Adam  and  his  posterity,  why 
did  Adam  suffer  death,  and  why  must  we  all  die  ?  If 
full  satisfaction  was  rendered,  the  debt  fully  paid,  what 
room  remains  for  forgiveness  ?  Jesus  says,  Therefore 
doth  my  Father  love  me,  because  I  lay  down  my  life, 
&c.  He  never  speaks  of  bearing  the  wrath  of  God. 
Other  objections  I  might  mention,  but  I  desist.  How- 
ever, I  was  earnestly  engaged  to  find  the  truth,  and  after 
months  of  labor  came  out  decidedly  with  Stone,  and 
more  confirmed  and  established  than  I  had  ever  been 


BARTON    W.     STONE.  129 

before.  I  had  uniformly  looked  to  Thompson  as  my 
superior,  and  paid  great  deference  to  his  judgment ;  but 
I  learned  that  I  must  call  no  man  master.  Marshall  and 
Stone  were  the  oldest  and  leading  preachers  in  Ken- 
tucky ;  Thompson  and  I,  in  Ohio  : — and  of  necessity,  I 
must  withstand  him  to  the  face.  I  appeared  to  be  set 
for  the  defence  of  the  gospel ;  and  the  Lord  being  my 
helper,  I  found  the  task  not  difficult.  The  yoke  was 
easy.  I  still  respected  and  loved  Thompson,  but  after 
he  drew  back,  his  locks  were  shorn — his  influence  was 
small. 

Thompson  once  said  to  me,  that  we  had  become  so 
diversified,  we  had  better  dissolve  and  join  the  differ- 
ent sects,  as  we  could  be  best  suited.  And  I  have  no 
doubt  that  the  aim  of  Marshall  and  Thompson  was  to 
abolish  the  Christian  Church  (so  called.)  And  it  was  a 
happy  circumstance  that  Stone  and  I  had  become  sepa- 
rated, he  in  Kentucky,  to  defend  the  truth  and  guard 
the  church  against  Marshall's  influence  ;  and  I  to  do 
the  best  I  could  in  Ohio.  Upon  the  whole,  they  effected 
but  little.  Barton  W.  Stone  has  been  much  reproached 
for  the  name  of  Christ,  but  I  have  no  doubt  that  he  is 
happy,  having  entered  into  the  joy  of  his  Lord.  It 
is  known  that  difficulties  have  existed,  and  some  divi- 
sions have  taken  place  in  the  church,  in  the  latter  part 
of  his  life  ;  but  I  verily  believe  if  all  the  preachers  had 
been  endued  with  as.  much  of  the  wisdom  that  cometh 
from  above  as  he  possessed,  a  separation  could  not  have 
been  made.  I  have  differed  from  him  on  some  points, 
but  while  I  have  a  spark  of  true  religion,  I  cannot  be 
separated  in  heart,  from  as  good  a  man  as  Barton  W. 
Stone. 

June  5th,  1845.  David  Purviance. 


130  BIOGRAPHY    OF 

The  substance  of  a  discourse,  occasioned  by  the  death 
of  Elder  B.  W.  Stone,  delivered  before  a  vast  audience 
at  Caneridge  meeting  house,  June  22d,  1845,  by   El- 
der Jno.  a.  Gano. 
Respected  Friends  and  Fellow  Citizens : — 

We  have  assembled  on  this  sacred  spot,  hallowed  by 
so  many  fond  and  endearing  recollections,  to  honor  our 
Lord  and  Saviour,  by  honoring  his  devoted  servant. 
To  offer,  in  connection  with  our  worship  to  God,  a  pub- 
lic tribute  of  respect  and  heartfelt  affection  to  the  me- 
mory of  one  who  truly  loved  the  Lord  Jesus,  and  whose 
life  was  a  lucid  and  impressive  practical  commentary 
on  the  religion  he  professed.  A  mighty  father  in  Israel 
has  fallen ;  the  spirit  of  the  pious  and  excellent  Barton 
Warren  Stone  is  gone  to  mingle  with  the  spirits  of  the 
dead  in  Christ;  his  body  rests  in  the  grave,  until  aroused 
to  immortality  by  the  omnipotent  voice  of  Jesus,  to  sleep 
no  more.  I  conceive  that  on  such  an  occasion  as  this, 
a  more  efficient  and  acceptable  service  cannot  be  ren- 
dered to  the  cause  of  Christ,  than  briefly  to  recount 
some  of  the  more  deeply  interesting  incidents  of  a  life 
devoted  to  the  Lord  ;  to  hold  up  to  your  view  some  of 
those  grand  and  effective  Christian  principles,  which  so 
powerfully  operated  on  the  mind,  and  heart,  and  life  of 
the  great  and  illustrious  man,  whose  death  we  so  deeply 
deplore. 

Elder  Stone  was  by  birth  a  Marylander.  At  that 
most  interesting  period  in  the  history  of  the  Western 
world,  when  the  agitations  of  the  political  elements  be- 
tokened the  rapidly  approaching  storm  of  the  Revolu- 
tion, he  commenced  his  eventful  life,  in  the  year  1772. 
Bereft  in  early  life  of  his  father,  we  find  him  by  the  re- 
moval of  his  widowed  mother,  in  the  providence  of  God, 
hid  away  in  his  tender  years,  in  Pittsylvania,  Virginia, 
from  the  storm  of  war  and  death.  While  yet  a  child, 
he  evinced  a  fondness  for  books  ;  and  fortunately  for 
society,  for  Kentucky,  for  Christendom,  he  in  early  life 
resolved  to  acquire  a  liberal  education,  intending  to 
practice  law  ;  but  heaven  designed  otherwise.     Scarce 


BARTON   W.    STONE.  131 

had  he  reached  his  early  manhood,  when  we  behold  him 
struggling  with  poverty ;  in  his  pursuit  of  knowledge 
his  patrimony  was  soon  expended.  But  his  was  not,  by 
many  thousands,  the  only  gifted  spirit,  destined  in  its 
earthly  career,  to  contend  with  adversity.  None  know 
so  well  how  to  sympathize  in  after  life,  as  those  who 
have  thus  suffered.  His  first  religious  impressions, 
worthy  of  notice  here,  were  those  made  in  his  eighteenth 
year,  while  at  Guilford  academy.  North  Carolina,  under 
the  labors  of  the  distinguished  James  McGready.  This 
institution,  and  the  preachers  he  heard,  were  of  the 
Presbyterians.  His  mind  became  very  soon  greatly 
distressed  by  the  Calvinistic  speculations  to  which  he 
listened  ;  nor  was  he  relieved,  but  by  the  words  of  in- 
spiration, "  God  is  love."  This  truth,  viewed  in  the 
light  of  divine  revelation,  afforded  him  rest  and  joy. 
He  became  a  candidate  for  the  ministry,  when  about 
twenty-one  years  of  age.  While  a  student  of  theology, 
in  Orange  county.  North  Carolina,  he  experienced  the 
timely  assistance  of  his  friend  and  father  in  the  hour  of 
want,  Dr.  Caldwell.  Vividly  and  gratefully,  to  the  day 
of  his  death,  did  he  carry  the  remembrance  of  this  gen- 
erous hearted  man,  and  of  his  great  kindness  to  him. 
How  wondrous  are  the  ways  of  God.  I  am  now  strongly 
impressed  with  this  fact  in  the  history  of  our  beloved 
Stone.  I  know  it — many  of  you  know,  that  no  man  in 
Kentucky,  in  his  circumstances,  aided  in  educating  and 
rearing  up  so  many  poor  young  men  for  the  ministry  as 
did  he.  How  many  of  them  now  live  to  be  extensively 
useful !  Well  did  he  endeavor  then  to  repay  that  debt 
of  gratitude  to  the  benefactor  of  his  early  life,  and  to 
God,  the  benefactor  of  all. 

Pressed  by  his  pecuniary  embarrassments,  he  visits 
Georgia,  and  being  chosen,  accepts  the  chair  of  profes- 
sor of  languages  in  a  Methodist  academy,  near  Wash- 
ington. Having  filled  this  chair  with  honor  and  credit, 
in  1796  he  resigned  his  professorship,  returned  to  Or- 
ange county.  North  Carolina,  and  applied  to  the  Pres- 
bytery for  license  to  preach.  When  the  day  arrived,  and 


132  BIOGRAPHY    OF 

the  form  of  licensure  was  being  attended  to,  the  Bible, 
(and  not  the  Confession  of  Faith,)  was  handed  the  can- 
didates, the  venerable  father  Patillo  saying,  "  Go  ye  into 
all  the  world,  and  preach  the  gospel  to  every  creature." 
How  strangely  prophetic  this  circumstance,  in  view  of 
some  of  the  most  important  events  in  his  after  life. 

We  soon  find  this  ardent  and  youthful  proclaimer  of 
the  gospel  laboring  in  the  field  assigned  him,  in  the 
lower  part  of  the  state  of  North  Carolina.  Dissatisfied 
with  his  situation,  he  determined  to  travel  to  Florida ; 
but  heaven  overruled,  and  by  a  seemingly  very  trivial 
circumstance,  his  course  was  entirely  changed,  and  he 
resolved  to  come  to  the  west.  He  reached  Knoxville, 
Tennessee,  in  August,  1796,  and  through  great  difficul- 
ty and  danger  arrived  at  Nashville,  then  a  small  village. 
Having  tarried  here  awhile  preaching,  he  proceeded  to 
Kentucky,  and  as  the  winter  of  1796 — '97  set  in,  came 
to  this  neighborhood  ;  being  about  twenty-four  years  of 
age,  the  prime  of  his  early  manhood.  Yonder  ancient 
and  venerable  log  meeting-house  was  then  standing, 
probably  in  the  fourth  year  of  its  existence.  Near  half 
a  century  has  passed  away,  and  still  it  stands,  the  be- 
loved house  of  God — the  place  of  worship  for  many 
hundreds.  True,  its  clap-board  roof  has  been  succeed- 
ed by  one  more  costly,  and  your  kindness  has  sheltered 
its  firm  logs  from  the  peltings  of  the  storm ;  but  'tis  the 
same  building  in  which,  more  than  forty-eight  years  ago 
was  first  heard  the  sweet  voice  of  the  youthful  stranger, 
the  beloved  Stone,  as  with  accents  mild  he  pourtrayed 
the  love  of  God  to  man.  Can  we  other  than  feel  im- 
pressed, with  the  providence  of  God,  as  most  manifest 
in  thus  guiding  from  Carolina,  through  dangers  and 
toils,  direct  to  this  spot,  this  peculiarly  gifted  and  ex- 
cellent man  ?  To  this  very  ground,  destined  in  after 
life  to  become  the  theatre  of  so  many  great  events, 
deeply  thrilling  and  interesting  to  his  own,  and  the 
spirits  of  so  many  thousands.  I  feel  it  to  be  peculiarly 
appropriate  that  on  this  day  we  are  called,  by  the  affec- 
tion of  Caneridge  congregation    for  the  departed,  on 


BARTON    W.    STONE.  133 

this  very  ground,  and  in  this  sacred  and  lovely  grove, 
in  view  of  that  venerable  edifice,  to  pay  this  public  tri- 
bute of  respect  to  the  memory  of  one,  loved  by  all  who 
knew  him.     But  to  return. 

Soon  after  his  arrival,  Elder  Stone  was  invited  by 
Caneridge  and  Concord  churches  to  become  their  pastor. 
He  accepted  their  kind  invitation,  and  entered  upon  the 
discharge  of  his  duties.  But  already  had  his  zeal,  in- 
telligence and  moral  worth  pointed  him  out  to  his  asso- 
ciates in  the  ministry,  as  one  well  suited  for  important 
undertakings.  We  accordingly  find  him  about  this 
time  solicited  by  Transylvania  Presbytery  to  visit  the 
South,  and  make  collections  for  the  purpose  of  estab- 
lishing a  college  in  Kentucky.  He  consented  to  do  so, 
and  on  this  business  visited  Georgia  and  South  Caro- 
lina, and  before  he  returned,  was  led  by  filial  affection 
to  see  once  more  his  mother  in  Virginia.  I  would  here 
remark,  that  the  efforts  just  alluded  to,  are  believed  to 
have  been  the  first  of  those  which  resulted  in  the  es- 
tablishment of  Transylvania  University,  which  has  since 
become  one  of  our  most  highly  endowed  colleges,  and 
enjoyed  largely  the  fostering  care  of  our  commonwealth. 

In  the  fall  of  1798,  Caneridge  and  Concord  churches 
having  called  him,  a  day  was  appointed  by  Transyl- 
vania Presbytery  for  his  ordination.  We  have  now 
reached  a  period  in  his  history  when  another  trait  in  his 
character  became  strikingly  manifest.  I  mean  his  can- 
dor, or  moral  honesty.  His  scriptural  investigations  had 
left  his  mind  in  serious  doubt  as  to  the  truth  of  some 
things  contained  in  the  Confession  of  Faith.  As  an 
honest  man,  he  made  kn^wn  these  difficulties  to  two 
prominent  preachers,  who  were  to  act  at  his  ordination. 
He  was  urged  by  them  to  submit  to  ordination,  and  re- 
ceive the  Confession,  so  far  as  consistent  with  the  word 
of  God.  To  this  advice  he  yielded,  and  when  asked 
in  his  ordination,  whether  he  received  "the  Confession 
as  containing  the  system  of  doctrine  taught  in  the 
Bible,"  said,  "I  do,  so  far  as  I  see  it  consistent  with 
the  word  of  God."     His  mind  was  now  led  to  observe 


134  BIOGRAPHY  OF 

closely  the  practical  effects  of  religious  speculations — 
particularly  those  more  prominent  and  clashing,  as  set 
forth  by  opposite  religious  parties,  as  of  divine  author- 
ity. The  more  he  saw  and  heard  of  the  strifes  and  ani- 
mosities they  engendered,  the  more  he  became  disgust- 
ed with  them,  and  the  more  devoted  to  his  Bible. 

Towards  the  close  of  the  eighteenth  century,  many 
causes  had  conspired  to  produce  throughout  the  Union, 
but  especially  in  the  West,  a  state  of  apathy  on  the 
subject  of  religion;  not  only  in  the  world,  but  in  the 
church — a  death-like  indifference,  on  this  most  vital  sub- 
ject, bound  as  with  a  mighty  magic  spell  the  minds  of 
men.  But  it  was  only  the  stillness  which  preceded  that 
unprecedented  agitation  or  movement  of  the  public 
mind,  which  soon  ensued.  At  the  beginning  of  the 
present  century,  intelligence  was  received  in  this  sec- 
tion of  the  country,  of  a  remarkable  religious  excite- 
ment that  prevailed  in  Southern  Kentucky,  and  in  some 
parts  of  Tennessee,  under  the  labors  of  the  celebrated 
McGready,  and  other  Presbyterian  ministers.  Early  in 
the  year  1801,  Elder  Stone  visited  the  favored  region, 
and  attended  a  camp-meeting  in  Logan  county,  Ken- 
tucky. For  a  particular  account  of  the  exciting  scenes 
he  there  witnessed,  and  the  effect  produced  on  his  mind 
by  them,  I  refer  the  audience  to  a  vivid  description 
from  his  own  pen  already  given  to  the  public.  He  imme- 
diately returned  to  Caneridge,  and  his  first  sermon  was 
from  the  great  commission — "Go  ye  into  all  the  world, 
and  preach  the  gospel  to  every  creature."  He  made 
known  to  his  audience  what  he  had  seen  and  heard;  as 
also  at  Concord,  his  labors*were  greatly  blessed,  and 
soon  the  same  scenes,  the  same  excitement  began  to  be 
realized  in  these  congregations,  and  many  were  induced 
to  turn  to  the  Lord. 

In  July  he  was  married  to  the  pious  and  amiable  Eliz- 
abeth Campbell,  daughter  of  Col.  Wm.  Campbell,  of 
Muhlenburg  county,  Kentucky.  Soon  after  his  marriage 
he  hurried  to  this  place  to  attend  a  protracted  meet- 
ing, appointed  to  commence  the  Friday  before  the  2d 


BARTON  W.  STONE.  135 

Lord's-day  in  August,  1801.  This  was  the  memorable 
meeting  since  called  "  the  great  Caneridge  meeting," 
and  of  which  Elder  Stone  thus  writes : 

"  The  roads  were  literally  crowded  with  wagons, 
carriages,  horsemen,  and  footmen,  moving  to  the  solemn 
camp.  The  sight  was  affecting.  It  was  judged  by 
military  men  on  the  ground,  that  there  were  between 
twenty  and  thirty  thousand  collected.  Four  or  five 
preachers  were  frequently  speaking  at  the  same  time, 
in  different  parts  of  the  encampment,  without  confusion. 
The  Methodist  and  Baptist  preachers  aided  in  the  work, 
and  all  appeared  cordially  united  in  it — of  one  mind 
and  one  soid,  and  the  salvation  of  sinners  seemed  to  be 
the  object  of  all.  We  all  engaged  in  singing  the  same 
songs  of  praise — all  united  in  prayer,  and  all  preached 
the  same  things — free  salvation  urged  upon  all  by  faith 
and  repentance.  A  particular  description  of  this  meet- 
ing would  fill  a  large  volume,  and  then  the  half  would 
not  be  told.  The  numbers  converted,  will  be  known 
only  in  eternity." 

We  are  now,  dear  hearers,  on  the  same  ground, 
where,  near  half  a  century  ago,  those  deeply  interesting 
scenes  occurred  ;  here  it  was  those  living  and  mighty 
masses  of  men  then  moved  and  acted.  A  new  era  had 
with  a  new  century  dawned  on  the  religious  world,  and 
men  perceiving  the  beauty  and  freedom  of  the  gospel, 
dared  to  enjoy  its  liberty.  Aged  errors,  called  by  those 
who  held  them,  orthodoxy^  writhed  under  the  influence 
of  heaven-born  truth,  fearlessly  presented.  Let  us  not, 
then,  be  astonished  to  learn,  that  the  most  successful 
proclaimers  of  the  gospel  of  God  were  soon  singled  out 
as  objects  of  the  most  embittered  persecution.  And 
why?  Because  they  ceased  to  teach  human  specula- 
tions. During  that  memorable  meeting  just  alluded  to, 
none  labored  more  constantly,  efficiently,  or  zealously 
than  the  talented  Stone.  From  his  excessive  labors 
he  was  seized  with  hemorrhage  of  the  lungs,  which 
threatened  his  speedy  decline  and  death.  But  his 
work  on  earth  was  not  yet  done.     Heaven  in  mercy  to 


136  BIOGRAPHY    OF 

US  spared  him,  and  soon  we  find  him  quite  restored  to 
health. 

Among  the  Presbyterian  preachers,  who  at  that  time 
labored  in  the  proclamation  of  a  free  salvation  offered  to 
all  men  on  the  same  conditions,  were  Stone,  Marshall, 
M'Nemar,  Thompson,  and  Dunlav)^  At  the  risk  of 
arresting  the  good  and  glorious  work  of  conversion 
they  were  effecting  in  the  land,  war  was  declared  against 
them  by  the  system-mongers.  The  Presbytery  of  Spring- 
field, Ohio,  first  carried  M'Nemar  through  its  fiery  or- 
deal, for  his  anti-calvinistic  preaching.  His  case  was 
ultimately  brought  before  Synod,  at  Lexington,  in  the 
fall  of  1803.  During  the  proceedings  in  this  case, 
Stone  and  his  associates,  perceiving  a  blow  aimed  at 
all  of  them,  drew  up  a  protest  against  the  proceedings, 
and  declaring  their  freedom  from  their  authority,  with- 
drew from  the  Synod.  Several  unsuccessful  efforts 
were  made  to  bring  them  under  the  yoke  of  bondage. 
Synod  then  proceeded  to  suspend  them,  and  declare 
their  places  vacant.  These  protestants  formed  them- 
selves into  a  separate  Presbytery,  called  Springfield, 
and  addressed  a  circular  letter  to  their  churches,  inform- 
mg  them  of  what  had  occurred.  Did  Caneridge  and 
Concord  churches,  who  had  taken  the  beloved  Stone 
to  their  bosoms — for  whom  he  had  labored,  and  who 
knew  him  best,  at  this  trying  moment  forsake  him  ?  Did 
they  regard  the  act  by  which  he  was  nominally  suspend- 
ed ?  No,  fellow  citizens ;  they  nobly  stood  by  him  and 
the  cause  he  advocated ;  en  masse  they  resolved  with 
him  to  be  free.  The  wide-spread  influence  exerted  to- 
day in  all  this  region — the  garden  of  the  world — by  the 
noble  stand  they  took  in  that  eventful  period,  speaks 
volumes  in  his  and  their  favor,  and  more  in  behalf  of  the 
cause  for  which  they  suffered.  Why  are  so  many  thou- 
sands assembled  on  this  most  solemn  occasion?  It  is 
most  forcibly  to  express  their  respect,  their  esteem, 
their  love  for  one  who,  in  faithfully  serving  his  God, 
nas  rendered  society  essential  service  ;  for  one  who  has 
truly  benefited  mankind. 


BARTON    W.    STONE.  137 

Soon  after  their  separation,  these  protestants  published 
a  book,  styled  the  Apology.  In  this  were  set  forth  the 
causes  which  led  to  the  separation;  their  objections  to 
Confessions  of  Faith  of  human  origin,  and  particularly 
that  of  the  Presbyterians ;  and  a  declaration  of  their  en- 
tire abandonment  of  all  authoritative  human  creeds^  and 
their  adhesion  to  the  Bible  alone,  as  the  only  rule  of  faith 
and  practice  in  religion. 

This  was  the  first  public  declaration  of  religious  free- 
dom in  the  Western  Hemisphere  ;  the  first  in  the  world 
since  that  of  the  intrepid  Luther  was  nullified  by  the 
yoke  of  bondage  framed  at  Augsburg.  This  was  the 
beginning  of  that  vast  and  mighty  moral  revolution, 
connected  with  the  present  age,  and  which  has  since 
been  turning  and  overturning  in  its  onward  progress, 
and  promises  such  glorious  results  under  the  guidance 
of  Him  who  overrules  all  the  grand  events  of  time. 

Elder  Stone  voluntarily  relinquished  all  claims  to  his 
salary,  as  a  Presbyterian  preacher,  and  determined  to 
promote  the  Redeemer's  kingdom,  irrespective  of  party. 
Under  the  name  of  Springfield  Presbytery  they  contin- 
ued only  about  one  year.  They  soon  perceived  that 
their  name  and  organization  savored  of  a  human  party; 
and  ^'  with  the  man-made  creeds,"  says  Elder  Stone, 
"  we  threw  it  overboard,  and  took  the  name  Christian.'''' 
In  this  neighborhood  they  met  in  solemn  assembly  in 
June,  1804,  to  counsel  each  other,  and  then  and  there 
drew  up  the  Last  Will  and  Testament  of  Springfield 
Presbytery,  a  part  of  which  we  will  read  : 

"  Item.  We  will  that  our  name  of  distinction,  with 
its  reverend  title,  be  forgotten,  that  there  be  but  one 
Lord  over  God's  heritage,  and  his  name  one. 

"  Item.  We  will  that  this  body  die,  be  dissolved,  and 
sink  into  union  with  the  body  of  Christ  at  large,  for 
there  is  but  one  body  and  one  spirit,  even  as  we  are 
called  in  one  hope  of  our  calling. 

"  Item.  We  will  that  the  people  henceforth  take  the 
Bible  as  their  only  sure  guide  to  heaven  ;  and  as  many 
as  are  offended  with  other  books  which  stand  in  com- 
M 


138  BIOGRAPHY    OF 

petition  with  it,  may  cast  them  into  the  fire  if  they 
choose  ;  for  it  is  better  to  enter  into  life  having  one 
book,  than  having  many,  to  be  cast  into  hell." 

The  first  churches  planted  and  organized  since  the 
grand  apostacy,  with  the  Bible  as  the  only  creed  or 
church  book,  and  the  name  Christian  as  the  only  family 
name,  were  organized  in  Kentucky  in  the  year  1804. 
Of  these  Caneridge  was  the  first.  Let  us  here  pause 
for  a  moment,  to  contemplate  the  high,  the  holy,  the 
exalted  stand  taken  by  those  pioneers,  in  the  cause  of 
gospel  truth  and  liberty.  As  if  breathing  the  same  spirit 
which  animated  the  primitive  saints,  we  see  them  rising 
superior  to  the  traditions  of  ages,  and  losing  sight  of  all 
humanisms  in  religion,  their  eyes  fixed  on  God's  holy 
w^ord,  they  pant  for  the  divine  order:  under  the  gui- 
dance of  heaven-born  truth,  they  are  led  to  original, 
to  primitive,  to  holy  ground  :  having  tasted  of  the  good 
word  of  the  Lord  and  been  made  to  drink  into  his  Spirit, 
made  free  indeed,  they  desire  to  see  others  blessed. 
Can  we  wonder  for  a  moment,  to  see  them  tired  and 
sick  of  the  religious  strifes  and  feuds  about  opinions, 
which  prevailed  around  them  ?  Are  we  astonished  at 
the  zeal  they  manifested  ?  Let  us  remember,  such  were 
the  first  fruits  of  our  holy  religion — a  religion  of  love, 
and  peace,  and  joy.  With  the  Bible  in  their  hands, 
its  truths  deeply  impressed  on  their  minds,  its  spirit  in 
their  hearts,  and  rallied  under  the  nam.e  of  their  glori- 
ous leader  and  Saviour,  if  faithful  they  must  triumph. 
But  as  there  were  those  who  anciently  forsook  the  Apos- 
tle to  the  Gentiles,  so  there  were  some  who  forsook  our 
beloved  Stone  and  the  great  principles  he  advocated, 
in  the  darkest  hour  of  trial  and  conflict  through  which 
they  were  called  to  pass. 

Shakerism  from  the  East  came  with  its  blighting  in- 
fluence upon  the  religious  community.  Many  in  the 
various  denominations  becarae  the  unfortunate  victims 
of  this  sad  delusion.  M'Nemar,  Dunlavy,  and  some 
others  were  carried  away.  Constant  and  laborious 
were  the  efforts  of  Elder  Stone,  to  save  the  people  from 


BARTON    W.    STONE.  139 

this  deadly  scourge.  Day  and  night,  and  from  house 
to  house  he  labored,  showing  the  people  from  the  word 
of  God,  the  dangerous  character  of  this  new  delusion. 
The  great  body  stood  firm  and  unmoved,  and  were  led 
only  to  mourn  deeply,  in  view  of  the  sad  examples  be- 
fore them  ;  the  frailty  and  folly  of  some,  where  even 
learning  and  talents  had  lent  their  aid  and  promised  a 
better  result.  But  another  severe  and  sad  stroke  was 
soon  to  fall  on  this  holy  man  of  God,  and  the  noble  but 
persecuted  band  around  him. 

The  loss  of  salary,  of  popular  favor,  and  personal 
ease,  in  order  to  gain  truth,  with  persecution,  and  pov- 
erty, and  personal  toil,  is  a  change  of  affairs  well  cal- 
culated to  test  the  most  of  men.  Add  to  this,  the  use 
made  by  their  enemies,  of  the  apostacy  of  two  of  the 
little  band  of  preachers,  and  we  conceive  the  causes 
are  fairly  before  us,  which  led,  in  connection  with  their 
early  prejudices,  to  the  recantation  of  two  others. 
Stone  now  stands  alone,  against  a  host.  Was  he  alone  ? 
No,  God  was  with  him.  Firmly  he  stood,  and  although 
numberless  shafts  were  hurled  at  this  humble  and  de- 
voted servant  of  God,  he  was  unmoved  ;  they  all  fell 
harmless  at  his  feet ;  and  undaunted  he  went  forward  in 
the  advocacy  of  the  great  principles  avowed.  From 
one  scene  of  success  to  another  he  advanced,  until  a 
host  are  gathered  with  him  around  the  one-starred  flag 
of  Bethlehem,  stained  with  the  precious  blood  of  Christ. 

In  1809,  he  was  bereft  of  his  then  only  son,  and  soon 
after  of  his  pious,  intelligent  and  beloved  wife,  who 
died  most  triumphantly.  She  entered  fully  and  cor- 
dially into  his  religious  views,  and  was  while  living  a 
great  helper  and  comforter  to  him.  The  brethren  and 
sisters  took  care  of  his  four  motherless  little  daughters, 
while  in  company  with  the  pious  and  zealous  Reuben 
Dooley,  he  traversed  the  land,  laboring  gratuitously  far 
and  near  in  building  up  the  churches,  and  in  planting 
many  others.  Great  and  salutary  was  the  work  effected 
through  his  ministrations  at  this  period  of  his  life. 

In  October  1811,  he  was  married  to  Celia  W.  Bowen, 


140  BIOGRAPHY    OF 

our  now  bereaved  and  widowed  sister,  and  again  set- 
tled near  this  place.  After  a  year's  residence  here,  he 
was  induced  to  remove  to  Tennessee.  The  churches 
in  Kentucky,  unwilling  to  give  him  up,  soon  prevailed 
on  him  to  return,  and  settle  in  Lexington ;  from  which 
place  he  removed  to  Georgetown,  to  take  charge  of  the 
Academy.  The  responsible  station  of  an  instructor  of 
youth  he  ever  filled  with  ability  and  satisfaction.  No 
one  I  presume  ever  governed  the  young  more  effectu- 
ally, or  advanced  his  pupils  more  rapidly,  imparting 
sound  knowledge  and  learning.  And  yet,  all  was  done 
by  love  ;  w^hether  entreaty,  advice,  persuasion  or  re- 
proof were  resorted  to,  his  love  was  manifest.  If  he 
wept  or  grieved  at  the  misdeeds  of  any,  the  evil-doer 
generally  wept  with  him,  while  the  language  of  con- 
demnation fell  in  deep  tones  of  sorrow  from  his  lips. — 
When  he  smiled,  all  rejoiced,  for  dearly  every  scholar 
loved  him.  I  speak  from  experience.  Yes,  it  was  he, 
who  first  led  my  youthful  mind  to  contemplate  and  ad- 
mire the  beauties  of  some  of  the  more  gifted  of  the 
Latin  poets.  His  deportment  impressed  me  with  the 
reality  of  religion ;  and  after  years  had  gone,  he  it  was 
who  directed  my  erratic  spirit  to  the  book  of  God.  He 
fixed  his  residence  on  a  farm  near  the  town,  sometimes 
teaching  school,  and  at  others  preaching  the  gospel. 

In  the  year  1824,  Elder  A.  Campbell  paid  a  visit  to 
this  state.  While  at  Georgetown  he  and  Elder  Stone 
became  acquainted.  They  conversed  freely  together, 
and  were  mutually  led  to  love  and  highly  esteem  each 
other  as  brothers  in  the  same  heavenly  family  ;  soldiers 
of  the  same  blood-stained  cross;  advocates  of  the  same 
great  and  glorious  principles,  and  expectants  of  the  same 
blissful  immortality.  They  had  been  and  still  were 
pleading  for  primitive  faith  and  practice  ;  for  a  return 
to  original,  apostolic,  Bible  ground  ;  and  in  order  to 
this  most  desirable  state  of  things,  urged  upon  all  Chris- 
tians to  take  the  Bible,  as  the  only  rule  of  their  faith 
and  practice — to  cultivate  its  spirit,  and  to  yield  im- 
plicit obedience  to  all  its  precepts.     Having  the  same 


BARTON    W.    STONE.  141 

holy  volume,  loving  the  truth,  and  desiring  to  know  the 
truth,  how  could  they,  or  those  associated  with  them, 
remain  separate  or  divided  ?  Union  and  liberty,  was 
their  motto  ;  not  union  without  love,  or  liberty  without 
light — or  either  without  implicit  faith  in,  and  devotion 
to  the  Lord  Jesus.  Such  principles,  advocated  by  El- 
der Stone  with  voice  and  pen  from  the  year  1804,  and 
more  fully  in  the  Christian  Messenger  from  1826  onward, 
and  by  Elder  Campbell,  since  soon  after  his  landing  in 
this  country  in  1809,  and  more  fully  and  perfectly  since 
1823,  in  the  Christian  Baptist  and  Millennial  Harbinger, 
ultimately  led  the  many  thousands  who  had  sincerely 
and  cordially  embraced  those  principles,  into  one  happy 
and  glorious  brotherhood.  This  flowing  together  upon 
the  one  foundation  commenced  in  Lexington,  Kentucky, 
in  1832 — Elder  Stone  was  present  with  his  heart  and 
voice  to  sanction  that  for  which  his  great  Redeemer 
prayed  and  died — the  union  of  believers.  Oh !  how 
it  must  have  cheered  and  warmed  the  heart  of  that 
veteran  soldier  of  Christ,  to  see  that  for  which  he  had 
so  long  labored  and  toiled — the  union  of  God's  dear 
children  upon  the  Bible,  begin  to  be  so  happily  effected. 
Whether  formerly  styled  Christians  or  Disciples  mat- 
tered not,  they  are  now  one  in  Christ — all,  if  truly 
learners  under  the  great  Teacher,  are  disciples — all,  if 
they  implicitly  obey  him,  are  Christians.  May  this 
union  never  cease ;  may  it  never  be  interrupted.  May 
freedom  of  opinion  be  guarantied  to  all,  our  spirit  one, 
our  faith  one,  our  hope  one,  our  Lord  one,  and  our 
Father  in  heaven  one.  Brethren,  let  us  faithfully  preach 
the  word,  and  leave  speculations  to  others;  then  will 
union  increase,  and  long,  long  bless  the  world. 

During  Elder  Stone's  residence  near  Georgetown,  in 
1827,  my  mind  became  deeply  impressed  with  the  im- 
portance of  religion.  I  appealed  to  him  in  my  distress 
for  religious  advice.  Never  can  I  forget  the  lessons 
which  fell  in  deep  and  solemn  tones  upon  my  ear  and 
heart,  and  which,  with  the  blessing  of  God,  aided  in 
bringing  me  under  the  guidance  of  his  word  and  Spirit. 


142  BIOGRAPHY    OF 

Elder  Stone  continued  his  labors  through  the  Christian 
Messenger,  and  as  a  preacher  of  the  gospel  in  Kentucky 
until  the  fall  of  1834,  when  he  removed  to  Jackson- 
ville, Illinois.  Many  were  the  tears  shed  when  he  left 
as  in  his  old  age,  to  seek  a  residence  in  the  far  West. 
He  thought  it  best  for  his  family  that  he  should  do  so  : 
but  it  was  hard  to  part  from  one  we  all  so  deeply  loved. 
In  Jacksonville  he  still  continued  the  publication  of  the 
Christian  Messenger,  and  also  labored  extensively  in 
word  and  doctrine,  both  in  Illinois  and  Missouri.  In 
August,  1841,  he  became  paralytic  ;  but  so  far  recov- 
ered as  again  to  resume  his  labors  as  a  preacher  and 
editor  in  1842. 

In  the  summer  of  the  following  year,  1843,  he  paid 
his  last  visit  to  Kentucky,  the  theatre  of  his  early  labors, 
and  of  his  greatest  efforts  in  his  Master's  cause.  Warm 
and  frequent  were  the  greetings  he  met  wherever  he 
came.  Many,  very  many  were  the  friends,  both  old  and 
young,  who  stood  ready  with  smiles  or  tears  of  joy  to 
welcome  him  to  their  hearts  and  homes.  This  spot, 
dearer  to  him  than  all  others  on  earth,  he  longed  to 
visit.  It  was  my  privilege  to  be  with  him  here.  Some 
few  of  the  hoary-headed,  time-worn  veterans,  who  had 
suffered  with  him  in  the  cause  of  truth  in  other  days, 
still  lingered  here,  on  the  shores  of  time,  as  if  waiting 
for  this  last  interview.  Oh!  how  deeply  did  we  feel, 
as  they  fondly  embraced,  and  a  crowd  of  holy  recollec- 
tions rushed  upon  their  minds  and  choked  their  utter- 
ance. The  children  of  many  loved  ones,  who  had 
crossed  the  Jordan  of  death,  came  around  him  ;  those 
children,  now  grown  to  man  and  womanhood,  had  been 
dandled  in  their  infancy  upon  his  knees.  But  while  we 
record  the  joy  of  the  aged  Houston,  and  Lucky,  and 
Rogers,  and  others,  we  cannot  omit  to  mention  the  deep 
and  heartfelt  joy  of  that  pious  and  venerable  old  servant, 
brother  Charles.  Largely  did  he  share  in  the  blessed- 
ness of  that  meeting,  for  none  loved  more  sincerely  than 
he  did. 

It  was  during  that  meeting,  which  lasted  several  days, 


BARTON   W.    STONE.  143 

that  the  afflicted  little  son  of  brother  Colcord  desired 
to  hear  the  aged  father  preach.  Borne  upon  his  couch, 
he  was  placed  directly  in  front  of  the  pulpit,  so  as  to 
face  the  preacher.  When  Elder  Stone  closed  his  dis- 
course, the  lovely  and  youthful  Thomas  made  known 
his  wish  to  confess  the  Saviour.  Oh,  it  was  a  sight  on 
which  the  angels  might  look  with  delight.  Pale  and 
emaciated  lay  the  meek  and  amiable  boy,  nei^er  known 
to  complain,  a  heavenly  smile  upon  his  countenance,  (it 
was  always  there,)  the  dark  locks  thrown  back  from  his 
pale  forehead,  and  his  soft  black  eye  beamJng  with  in- 
telligence, as  he  nobly  declared  his  faith  in  Jesus  of 
Nazareth.  His  father,  though  unused  to  speak,  could 
not  contain  himself.  In  strains  of  eloquence,  such  as 
we  have  rarely  heard  equalled,  did  he  pourtray  the  love 
of  God,  pointing  the  audience  to  the  manger  at  Beth- 
lehem, the  cross  of  Calvary,  and  the  tomb  of  Joseph. 
His  allusion  to  the  sainted  and  happy  spirit  of  his  be- 
loved wife,  recently  torn  from  his  fond  embrace,  but 
then  in  glory,  whither  her  afflicted  child  was  soon  to 
follow  her,  with  a  touching  appeal  to  all  to  prepare  to 
meet  their  God,  were  well  calculated  most  powerfully 
to  impress  the  audience.  Scarcely  could  a  dry  eye  be 
found  that  day  in  the  large  assembly. 

I  spent  a  night  with  brother  Stone  at  brother  William 
Rogers's.  The  morning  came,  and  after  many  happy 
social  hours  together,  we  were  soon  to  separate  ;  again 
with  the  family  we  bowed  in  prayer  ;  this  being  ended, 
Elder  Stone  sat  beside  the  stand  on  which  lay  the  Book 
of  God,  his  long-tried  companion;  with  that  familiar 
inclination  of  the  head  forward,  he  asked  us  to  sing 
that  good  song,  "  The  Family  Bible  that  lay  on  the 
stand."  Some  excellent  singers  were  present,  and 
while  the  song  was  being  sung,  I  observ^ed  his  hoary 
head  bowed  upon  the  stand,  and  his  hand  resting  on  the 
Bible  ;  while  the  tears  gushed  from  his  eyes,  he  ex- 
claimed, "  Blessed,  blessed,  much  neglected  Book." 
Oh  he  loved,  dearly  loved  the  Bible.  None,  I  presume, 
studied  it  more  closely,  constantly,  or  prayerfully.     Be- 


144  BIOGRAPHY    OF 

fore  he  left  Kentucky,  he  returned  again  to  Caneridge, 
to  worship  for  the  last  time  with  the  brethren,  on  this, 
to  him,  consecrated  ground.  After  a  very  happy  inter- 
view and  much  religious  enjoyment,  came  the  final 
parting  scene.  I  am  informed  that,  as  he  left  the  meet- 
ing house,  supported  by  his  son  Barton  on  one  side  and 
brother  Colcord  on  the  other,  they  walked  towards  bro- 
ther C's  residence ;  as  they  approached  the  gate,  he 
suddenly  halted,  struck  his  cane  to  the  ground,  and  re- 
marked, "here  was  my  stand,"  meaning  doubtless  the 
stand  from  which  he  preached  during  the  great  meeting 
in  1801.  He  turned  and  gazed  anxiously  around  upon 
the  scene,  as  if  conscious  he  should  behold  it  no  more  ; 
his  eye  became  suddenly  suffused  with  tears,  then  turn- 
ing away,  he  hurried  to  his  carriage,  and  set  out  for 
Illinois. 

Oh,  who  can  tell  or  adequately  describe  what  must 
have  been  the  emotions  of  his  noble  and  excellent  spirit 
as  there  he  stood  and  looked  for  the  last  time  on  the  fa- 
miliar scene  before  him.  The  forest  thinned,  but  like 
his  aged  friends,  not  all  gone  ;  that  earth  once  covered 
with  the  seared  leaves,  now  carpeted  in  green;  how 
many  of  his  former  and  bosom  friends  repose  beneath 
that  sod !  Where  now  were  the  many  thousands  who 
had  heard  him  there,  more  than  forty  years  before.^ 
Gone,  the  most  of  them,  gone  to  eternity.  With  all 
their  cares  and  anxieties,  their  love  and  hatred,  pre- 
pared or  unprepared,  gone  to  render  their  solemn  ac- 
count. And  he  who  in  God's  name  addressed  them, 
stands  again,  after  the  long  lapse  of  years,  where,  with 
warning  voice,  he  addressed  that  vast  throng.  But 
where  are  his  former  associates  in  the  ministry — those 
with  w^hom  he  started  ?  Fallen,  fallen  into  the  tomb. 
How  solemnly  impressed  must  his  mind  have  been,  if 
such  were  his  thoughts!  How  natural  that  his  eyes 
should  be  dimmed  with  tears  while  indulging  these  pain- 
ful reflections  !  I  once  heard  him  say,  that  nothing 
enabled  him  to  bear  up  under  his  separation  from  his 
old  fi'spnds  in  Kentucky,  but  the  belief,  that  if  faithful, 


r 

BARTON    W.    STONE.  145 

they  should  soon  meet  in  heaven.  He  is  now  gone; 
let  us  press  on,  and  soon  we  shall  be  with  him. 

Having  in  safety  reached  his  family,  with  improved 
health,  he  resumed  his  editorial  and  other  labors.  Early 
in  October,  1844,  he  set  out  on  a  visit  to  Missouri,  de- 
siring to  attend  the  annual  meeting  at  Bear-creek.  Sev- 
eral of  his  family  accompanied  him.  He  reached  the 
meeting,  and  of  his  preaching  while  there,  brother  T. 
M.  Allen,  who  was  present,  thus  writes,  under  date  of 
October  the  22d.  ''  He  (brother  Stone)  can  preach  well 
yet.  But  he  looks  like  time  had  marked  him  as  a  victim 
for  eternity.  He  is  certainly  one  of  the  excellent  and 
precious  of  the  earth."  This  seemed  almost  prophetic; 
for  on  his  return  from  that  meeting,  about  the  first  of 
November,  at  the  house  of  his  son-in-law,  Capt.  Bowen, 
in  Hannibal,  he  was  taken  to  his  bed,  and  after  more 
than  a  week  of  the  most  intense  and  acute  pain,  on  Sat- 
urday morning,  November  9th,  1844,  he  fell  asleep  in 
the  arms  of  Jesus,  having  nearly  completed  his  seventy- 
second  year. 

Of  his  last  moments  his  co-editor,  brother  Henderson, 
thus  writes — "During  his  illness  he  remained  perfectly 
patient  and  composed.  He  murmured  not,  although 
suffering  such  agony.  He  had  frequent  paroxysms, 
caused  by  the  acuteness  of  the  pain  ;  and  while  suffering 
the  most,  he  would  talk  fluently  on  some  passage  of 
Scripture.  He  would  give  the  Greek  of  any  passage, 
and  its  correct  translation.  Singing  soothed  him  into 
calmness,  and  he  awaited  the  call  of  his  Lord.  He  re- 
mained calm  and  composed  to  the  very  last  moment,  in 
the  perfect  exercise  of  his  mind,  and  left  the  strongest 
testimony  a  mortal  man  could  give  of  the  complete  vic- 
tory he  had  won  over  death." 

"Triumphant  smiled  the  victor's  brow, 
Fanned  by  some  guardian  angel's  wing, 

His  spirit  free,  in  glory  now. 
Exultant  hears  the  ransomed  sing." 

To  our  beloved  sister,  the  truly  bereaved  widow,  and 

N 


146  BIOGRAPHY    OF 

to  SO  many  of  the  family  relatives  and  friends  of  the 
deceased,  as  are  here  on  this  occasion,  I  would  particu- 
larly say — remember  that  your  loss  is  his  eternal  gain. 
Does  the  recollection  of  his  intense  suffering  in  his  last 
illness,  still  agonize  your  hearts,  reflect  for  one  moment 
that  suffering  is  now  over  forever.  Are  we  tempted  to 
ask  why  one  so  excellent  in  his  life,  should  have  been 
permitted  thus  to  suffer,  let  us  bear  in  mind,  that  the 
Divine  Father,  after  so  bright  a  display  of  the  many 
Christian  virtues  and  graces  in  his  life,  may  have  per- 
mitted him  thus  to  suffer  in  the  close  of  his  earthly  pil- 
grimage, that  in  his  death  might  also  be  exhibited  most 
forcibly,  that  patience  and  resignation^  which  so  beauti- 
fully adorned  his  character,  and  which  when  thus  se- 
verely tried  failed  not.  His  pains  are  now  exchanged 
for  pleasures  unalloyed  ;  his  sufferings  for  celestial  glory. 
^'Sorrow  not,  even  as  others  which  have  no  hope — For 
if  we  believe  that  Jesus  died  and  rose  again,  even  so 
them  also  which  sleep  in  Jesus  will   God  bring  with 

him." "For  the    Lord  himself  shall  descend  from 

heaven  with  a  shout,  with  the  voice  of  the  arch-angel, 
and  with  the  trump  of  God:  and  the  dead  in  Christ 
shall  rise  first :  then  we  which  are  alive  and  remain, 
shall  be  caught  up  together  with  them  in  the  clouds,  to 
meet  the  Lord  in  the  air :  and  so  shall  we  ever  be  with 
the  Lord.  Wherefore  comfort  one  another  with  these 
words." 


barton  w.   stone.  147 

Introduction   to   the  Apology  of  the  Springfield 
Presbytery. 

By  the  request  of  B.  W.  Stone,  as  expressed  in  a  pre- 
vious part  of  this  wock,  the  Apology  of  the  Springfield 
Presbytery  is  made  a  part  of  his  Biography.  This  was 
the  first  publication  ever  made  by  the  original  five,  viz  : 
Robert  Marshall,  John  Thompson,  John  Dunlavy, 
Richard  M'Nemar  and  B.  W.  Stone,  who  withdrew 
from  the  Synod  of  Kentucky.  It  will  be  seen  by  refer- 
ence to  the  Apology  which  follows,  that  this  withdrawal 
took  place  in  Sept.  1803,  and  by  a  reference  to  the  Last 
Will  and  Testament  of  the  Springfield  Presbytery,  that 
it  bears  date  June  28th,  1804.  As  then  this  Presbytery 
was  constituted  after  September  1803  ;  and  as  it  was 
dissolved  in  June  1804,  and  as  the  Apology  was  pub- 
lished, by  that  Presbytery,  of  course  it  must  have  made 
its  appearance  late  in  1803,  or  early  in  ,1804.  That 
part  of  the  title  page  of  the  Apology  which  contained 
the  date  of  its  publication  being  lost,  the  writer  can 
only  fix  its  date  as  above.  As  a  historical  document  "the 
Apology"  must  be  regarded  as  very  valuable,  as  it  sets 
before  us  fully  and  clearly  that  reformation-movement, 
that  began  to  develope  itself  in  the  beginning  of  this 
century. 

This  work,  it  will  be  seen,  is  divided  into  three  parts. 
The  first  part  was  written  by  Robert  Marshall,  the  sec- 
ond by  B.  W.  Stone,  and  the  third  by  John  Thompson, 
the  only  survivor  (1846)  of  the  original  five. 

An  Apology  for  renouncing  the  jurisdiction  of  the 
Synod  of  Kentucky.  To  which  is  added,  a  compendi- 
ous view  of  the  Gospel,  and  a  few  remarks  on  the  Con- 
fession of  Faith. 

By  the  Presbytery  of  Springfield. 

Whereas  we  have  promised  to  give  a  fair  statement 
of  the  causes  of  the  late  separation  from  the  Synod  of 


148  BIOGRAPHY    OF 

Kentucky,  and  many  have  expressed  their  anxiety  to 
see  it ;  we  propose  in  the  following  sheets,  to  give  a 
brief  history  of  the  circumstances  which,  in  a  gradual 
chain,  contributed  to  bring  the  matter  to  that  issue. 
The  history  shall  be  principally  composed  of  authentic 
documents,  extracted  from  the  mintites  of  the  Washing- 
ton Presbytery,  and  the  Synod  of  Kentucky. 

It  will  be  generally  granted,  that  true  religion  consists 
mainly  in  a  feeling  sense  of  divine  truth;  and  discovers 
itself  by  corresponding  actions.  With  truth,  religion 
ever  has  revived,  and  both  die  together.  It  flows  from 
God  as  rays  of  light  from  the  sun  ;  stop  the  communica- 
tion of  light,  and  the  world  is  instantly  in  darkness.  All, 
who  are  acquainted  with  revivals  of  true  religion,  know 
the  doctrme  under  which  they  generally  commence,  is 
simple,  plain,  practical  and  pointed  to  the  conscience. 
They  also  know  what  usually  stops  the  gracious  work; 
a  lusting  after  forbidden  food,  and  loathing  the  manna  of 
simple  truth.  Thus  began  the  late  extraordinary  work  of 
God  ;  and  thus,  we  fear,  it  will  terminate  with  many. 
Christians,  in  the  lively  exercise  of  religion,  generally 
agree  respecting  the  simple  truths  of  the  Gospel;  and 
while  their  attention  is  fixed  on  these,  nothing  stands  in 
the  way  to  prevent  their  union  and  communion.  Their 
hearts  burn  with  mutual  love,  and  a  kindred  zeal  unites 
their  efforts  in  promoting  the  common  cause. 

At  the  commencement  of  the  present  revival,  preach- 
ers in  general,  who  were  truly  engaged  in  it,  omitted 
the  doctrines  of  election  and  reprobation,  as  explained  in 
the  Confession  of  Faith,  and  proclaimed  a  free  salvation 
to  all  men,  through  the  blood  of  the  Lamb.  They  held 
forth  the  promises  of  the  gospel  in  their  purity  and  sim- 
plicity, without  the  contradictory  explanations,  and 
double  meaning,  which  scholastic  divines  have  put  upon 
them,  to  make  them  agree  with  the  doctrines  of  the  Con- 
fession. This  omission  caused  their  preaching  to  ap- 
pear somewhat  different  from  what  had  been  common 
among  Presbyterians ;   and   although  no  direct   attack 


BARTON    W.    STONE.  149 

was  made  on  these  doctrines,  as  formerly  explained ; 
yet  a  murmuring  arose  because  they  were  neglected  in 
the  daily  ministration.  This  murmuring  was  heard  in 
different  parts  of  the  country ;  but,  notwithstanding, 
preachers  and  people  treated  each  other  with  toleration 
and  forbearance,  until  a  direct  opposition  to  the  new 
mode  of  preaching  took  place  in  the  congregation  of 
Cabin-creek.  This  appears  from  the  following  com- 
plaints and  charges,  dated  November  3,  1801,  and  laid 
before  the  Presbytery  of  Washington,  met  at  Springfield. 

"  The  Rev.  Presbytery: — As  we  expect  some  accounts 
of  the  unhappy  situation  of  our  congregation  have  reach- 
ed you  and  excited  anxiety,  and  as  we  consider  our- 
selves under  your  care,  and  look  up  to  you  for  counsel, 
and  interference  between  our  pastor,  Mr.  M'Nemar,  and 
us,  who  were  members  of  his  session,  together  with  a 
great  part  of  the  people  ;  we  take  the  liberty  to  give 
you  a  brief  account  of  our  differences,  from  their  first 
commencement  to  the  present  time. 

Some  time  last  winter  he  began,  as  we  believe,  in 
his  preaching,  to  deviate  from  the  doctrines  contained 
in  the  Confession  of  Faith  of  the  Presbyterian  church, 
which  we  believe  to  be  perfectly  consistent  with  the 
word  of  God  ;  an  account  of  which  we  enclose  to  the 
Rev.  Presbytery.  Some  of  us  then  privately  conversed 
with  him  on  the  subject,  but  to  no  purpose.  We  then 
as  a  session  collectively,  conversed  with  him,  but  the 
consequence  was,  that  the  difference  in  our  opinion  was 
augmented.  We  continued  frequently  as  individuals  to 
deal  with  him  on  those  points  ;  but  to  no  other  purpose 
than  to  make  him  more  zealous  in  propagating  thobe 
sentiments  which  we  opposed.  And  although  we  en- 
deavored to  keep  those  differences  private  from  the 
people,  yet  he  frequently  made  use  of  such  language, 
when  on  those  points,  as  naturally  led  the  people  to 
understand  that  there  was  a  difference  between  him  and 
us,  and  repeatedly  misconstrued  our  conduct  and  prin- 
ciples, ridiculing  us  from  the  pulpit;  though   not  by 


150  BIOGRAPHY  OF 

name,  yet  in  such  language  as  to  convince  every  atten- 
tive person  present,  who  and  what  he  meant.  Our  in- 
fluence was  hurt,  and  deviations  in  doctrine  and  church 
discipline  increased  to  such  a  degree  that  we  could  do 
little  or  no  business  in  session  ;  and  the  people,  over 
whom  we  considered  ourselves  guardians,  were  some 
of  them  sucking  in  those  ideas,  which  we  believed  to 
be  dangerous  and  pernicious.  Others  of  them,  from  a 
sense  of  those  dangers,  were  urging  us  to  take  some 
measures  to  prevent  the  people  from  being  imposed 
upon.  In  this  situation  we  were,  and  the  time  of  the 
meeting  of  that  Presbytery,  to  which  we  designed  to 
apply  for  redress,  being  far  distant,  we  applied  to  a 
neighboring  Bishop  for  advice ;  and  finally  concluded 
on  a  week  day  meeting,  publicly  to  vindicate  that  cause 
in  which  we  were  engaged ;  and  to  show  wherein  Mr. 
M'Nemar's  doctrine  was  inconsistent  with  the  doctrine 
and  discipline  of  our  church  ;  and  after  informing  him, 
before  a  number  of  witnesses,  of  the  measures  we  were 
going  to  adopt,  and  he  remaining  obstinate,  we  proceed- 
ed to  the  disagreeable  though  in  our  opinion  necessary 
task.  And  ever  being  desirous  of  accommodating  the 
unhappy  difference,  we  lately  proposed  to  Mr.  M'Nemar, 
in  the  presence  of  the  Rev.  John  Dunlavy,  and  Messrs. 
James  Baird  and  John  Donalson,  two  of  his  elders,  that 
if  he  would  profess  to  believe  in  the  doctrines  contained 
in  the  Confession  of  Faith  of  the  Presbyterian  church, 
and  that  he  would  propagate  and  defend  the  same,  and 
no  other  in  contradiction  to  them,  and  be  ruled  by  the 
book  of  discipline,  that  we  would  then  bury  all  our 
former  differences ;  that  we  would  return  and  go  hand 
in  hand  in  countenancing  and  assisting  him,  as  far  as  in 
our  power,  in  his  ministry  among  us.  But  he  replied 
that  our  proposals  were  improper,  and  that  a  compli- 
ance would  be  attended  w^th  bad  consequences.  And 
further  added,  that  he  would  be  bound  by  no  system 
but  the  Bible  ;  and  that  he  believed  that  systems  were 
detrimental  to  the  life  and  power  of  religion. 

Thus  we  have   given  to  the  reverend  Presbytery  a 


BARTON    W.    STONE.  151 

brief  account  of  our  situation,  and  submit  the  business 
to  your  superior  judgment,  praying  that  you  will  take 
such  measures  as  in  your  judgment  will  best  establish 
that  faith,  once  delivered  to  the  saints;  and  promote 
the  interest  and  peace  of  Christ's  kingdom  among  us. 
The  charges  contained  in  the  enclosed  statement  can 
be  fully  substantiated.  We  are,  with  due  submission, 
yours,  &c.  Joseph  Darlinton, 

ROBT.   ROBB, 

RoBT.  Robinson." 

"A  statement  of  such  doctrines  as  have  been  ad- 
vanced and  advocated  by  Mr.  Richard  M'Nemar,  which 
are  considered  to  be  inconsistent  with  the  word  of  God, 
and  the  constitution  of  the  Presbyterian  church. 

1.  He  reprobated  the  idea  of  sinners  attempting  to 
pray,  or  being  exhorted  thereto,  before  they  were  be- 
lievers in  Christ. 

2.  He  has  condemned  those  who  urge  that  convic- 
tions are  necessary,  or  that  prayer  is  proper  in  the  sin- 
ner. 

3.  He  has  expressly  declared,  at  several  times,  that 
Christ  has  purchased  salvation  for  all  the  human  race, 
without  distinction. 

4.  He  has  expressly  declared  that  a  sinner  has  power 
to  believe  in  Christ  at  any  time. 

5.  That  a  sinner  has  as  much  power  to  act  faith,  as 
to  act  unbelief;  and  reprobated  every  idea  in  contra- 
diction thereto,  held  by  persons  of  a  contrary  opinion. 

6.  He  has  expressly  said,  that  faith  consisted  in  the 
creature's  persuadinghimself  assuredly,  that  Christ  died 
for  him  in  particular  ;  that  doubting  and  examining  into 
evidences  of  faith,  were  inconsistent  with,  and  contrary 
to  the  nature  of  faith  ;  and  in  order  to  establish  these 
sentiments,  he  explained  away  these  v/ords — Faith  is 
the  gift  of  Godj  by  saying  it  was  Christ  Jesus,  the  ob- 
ject of  faith  there  meant,  and  not  faith  itself;  and  also, 
these  words,  "No  man  can  come  to  me,  except  the  Fa- 
ther who  hath  sent  me  draw  him,"  by  saying  that  the 


152  BIOGRAPHY    OF 

drawing  there  meant,  was  Christ  offered  in  the  Gospel; 
and  that  the  Father  knew  no  other  drawing,  or  higher 
power,  than  holding  up  his  Son  in  the  Gospel." 

With  respect  to  this  petition,  Mr.  M'Nemar  states, 
that  previous  to  bringing  it  forward,  the  petitioners,  with 
the  advice  of  a  neighboring  Bishop,  had  engaged  in  a 
public  vindication  of  the  Confession  of  Faith  ;  in  which 
they  undertook  to  prove,  that  the  general  call  of  the 
Gospel  was  inconsistent  with  the  Westminster  doctrine 
of  Election,  and  Reprobation,  and  Faith.  These  doc- 
trines, as  explained  by  the  Westminster  Assembly,  be- 
ing brought  to  public  view,  contributed  much  to  the 
unhappiness  of  the  congregation,  and  tended  to  check 
the  glorious  revival  which  had  taken  place.  When 
these  charges  were  brought  forward,  and  Presbytery 
refused  to  take  them  up,  (as  wdll  appear  hereafter,)  Mr. 
M'Nemar  asked  liberty  to  make  a  few  observations  upon 
them,  as  explanatory  of  his  ideas;  which  he  said  he 
would  not  have  done,  if  the  Presbytery  had  thought 
proper  to  investigate  them,  to  institute  a  prosecution 
upon  them. 

Upon  the  first  charge,  he  observed,  that  faith  is  the 
first  thing  God  requires  of  a  sinner;  and  that  he  had  no 
idea  of  him  praying  but  in  faith  :  "For  how  shall  they 
call  upon  him  in  whom  they  have  not  believed." — Rom. 
X.  14. 

On  the  second,  that  the  question  in  debate  was, 
whether  any  other  convictions  are  necessary  to  authorize 
the  soul  to  believe,  than  those  which  arise  from  the 
testimony  of  God,  in  his  word. 

On  the  third,  that  Christ  is  by  office  the  Saviour  of 
all  men. 

On  the  fourth,  that  the  sinner  is  capable  of  receiving 
the  testimony  of  God  at  anytime  he  heard  it:  for  "faith 
comes  by  hearing,  and  hearing  by  the  word  of  God." — 
Rom.  X.  17. 

Upon  the  fifth,  that  the  sinner  is  as  capable  of  believ- 
ing as  disbelieving,  according  to  the  evidence  presented 


BARTON  W.  STONE.  153 

to  the  view  of  his  mind:  for  *'  if  we  receive  the  wit- 
ness of  men,  the  witness  of  God  is  greater." — 1  John, 
V.  9. 

The  first  part  of  the  sixth  charge  he  declared  was 
wholly  groundless. 

On  the  second,  which  respects  doubting  and  self-ex- 
amination, his  ideas  were,  that  doubting  the  veracity  of 
God,  and  looking  into  ourselves  for  evidence,  as  the 
foundation  of  our  faith,  is  contrary  to  Scripture ;  which 
represents  the  promises  of  the  Gospel  as  the  only  sure 
foundation,  and  that  self-examination  has  respect  to  the 
fruits,  and  not  to  the  foundation  of  faith. 

On  the  third  part,  viz  :  explaining  away  those  Scrip- 
tures, he  replied,  if  that  was  explaining  them  away,  he 
had  done  it. 

The  reader  will  observe,  that  the  foregoing  observa- 
tions, not  being  reduced  to  writing  at  the  time,  we  now 
attempt  to  give  the  general  sense  of  them  only ;  and  for 
a  more  full  explanation,  he  is  referred  to  what  will  be 
said  in  the  sequel.  The  decision  of  Presbytery,  upon 
the  foregoing  petition  and  charges,  you  see  in  the  fol- 
lowing extracts  from  their  minutes,  dated  Springfield, 
November  11,  1801  : 

"A  letter,  with  certain  other  papers,  from  three  of 
the  former  elders  of  Cabin-creek  congregation,  contain- 
ing certain  charges  respecting  doctrines,  against  the 
Rev.  R.  M'Nemar,  was  presented  to  Presbytery.  Pres- 
bytery having  taken  into  consideration  the  papers  from 
Cabin-creek,  concluded  it  irregular  to  take  any  further 
notice  of  them ;  as  no  person,  at  present,  proposed  to 
substantiate  the  charges  stated  in  them." 

This  wise  and  prudent  measure  of  Presbytery  had  a 
happy  tendency  to  quench  the  flame  of  opposition :  the 
contending  parties  became  more  and  more  reconciled  ; 
and  finally  came  to  an  agreement  on  the  20th  of  March 
following,  to  bury  all  former  difTerences,  and  unite  in 
communion  for  the  future  :  which  agreement  took  place 


154  BIOGRAPHY    OF 

in  the  presence  of  the  Rev.  John  E.  Finley,  and  with 
his  approbation  ;  a  copy  of  which  is  here  inserted  : 

"Whereas,  a  difference  has  existed  for  some  time 
between  the  Rev.  R.  M'Nemar  of  the  one  part,  and 
Joseph  Darlinton,  Robert  Robb,  and  Robert  Robinson, 
ruling  elders  in  the  congregation  of  Cabin-creek,  of  the 
other  part,  upon  certain  points  of  doctrine,  which  has 
threatened  much  evil  to  that  branch  of  the  church  : — 
We,  having  met,  and  entered  into  a  free  and  full  con- 
versation on  the  subjects  in  controversy,  do  now  mutu- 
ally agree  to  pass  over  all  past  altercations,  and-cordially 
unite  in  communion  for  the  future.  In  witness  whereof, 
we  have  hereunto  set  our  hands,  this  6th  day  of  March, 
1802.     Signed  by  J.  Darlinton, 

R.  Robb, 
RoBT.  Robinson, 

Testis,  John  E.  Finley.  R.  M'Nemar." 

After  the  matter  was  thus  settled,  and  the  spirit  ot 
toleration  restored,  Mr.  M'Nemar  was  called  to  take 
charge  of  the  congregation  at  Turtle-creek,  where, 
through  the  blessing  of  heaven,  his  ministrations  in  the 
Lord  were  abundantly  successful.  The  people  here 
were  cordially  united  ;  not  a  dissenting  voice  among 
the  members  of  the  church,  nor  a  single  sentiment  call- 
ed in  question,  until  Mr.  Tichner,  one  of  the  elders, 
began  to  object  to  the  doctrine  in  general,  under  the 
vague  phrase  of  Free-will.  As  Mr.  Tichner,  for  several 
months,  expressed  himself  not  only  a  friend  to  the  re- 
vival, but  also  to  the  doctrine  under  which  it  was  pro- 
moted, there  is  very  good  reason  to  believe  that  he  be- 
came disaffected  to  both  through  the  instrumentality  of 
his  particular  friend  Mr.  Kemper.  We  have  it  from  his 
own  mouth,  that  this  person,  early  in  the  revival,  en- 
deavored to  prejudice  his  mind  against  the  work.  A 
letter  from  the  same  quarter  was  handed  him  on  one  of 
the  preparation  days  of  the  sacrament,  which  was  read 
by  several  members  of  the  congregation,  but  afterwards 


BARTON    W.    STONE.  155 

suppressed ;  which  letter  was  evidently  intended  to 
irritate  his  mind  against  some  of  the  leading  members 
of  the  congregation,  and  draw  him  off  from  the  ap- 
proaching communion.  By  whatever  means  the  change 
might  have  been  produced  in  Mr.  Tichner,  he  took  a 
very  unfriendly  method  to  manifest  it.  Without  ever 
stating  a  single  objection  to  Mr.  M'Nemar,  in  private, 
he  gave  the  first  notice  of  his  disaffection  to  a  surround- 
ing crowd  of  careless  sinners,  in  the  interval  of  public 
worship.  On  this  imprudent  step,  he  was  seriously  and 
affectionately  dealt  with  by  the  session  :  and  advised  to 
state  his  objections  to  the  doctrine,  if  he  had  any,  and 
lay  them  regularly  before  the  Presbytery.  This,  how- 
ever, he  declined  ;  as  it  appeared  evident  he  had  no 
accurate  ideas  that  any  thing  specifically  erroneous  had 
ever  been  advanced.  He  likewise  declared,  that  it 
never  w^as  his  intention  to  complain  to  the  Presbytery  on 
the  occasion.  The  small  disturbance  which  his  impru- 
dent conduct  had  excited  was  amicably  settled,  and  the 
scandal  which  it  had  brought  on  the  church  removed, 
and  matters  at  least  externally  restored  to  their  former 
train.  This  took  place  a  few  days  before  the  meeting 
of  Presbytery  at  Cincinnati,  October  6,  1802.  When 
Presbytery  met,  nothing  existed  as  a  ground  of  prose- 
cution :  nevertheless,  an  elder  of  Mr.  Kemper's  congre- 
gation, being  a  member  of  Presbytery,  arose,  and  entered 
a  verbal  complaint  against  Mr.  ^I'Nemar,  as  a  propagator 
of  false  doctrine  ;  and  desired  Presbytery  to  look  into 
the  matter.  This  elder  declared  that  he  had  it  only  by 
hearsay ;  having  himself  never  heard  Mr.  M'Nemar 
preach.  He  mentioned  Mr.  Tichner,  who  was  then 
present,  as  being  capable  of  giving  Presbytery  informa- 
tion. Mr.  M'Nemar  then  opposed  the  measure,  insist- 
ing that  it  was  out  of  order  ;  and  informed  Presbytery 
of  the  only  method  in  which  charges  could  regularly 
come  before  them,  that  is  to  say,  in  writing.  Never- 
theless, Presbytery  proceeded  to  what  they  call  an  ex- 
amination of  Mr.  M'Nemar,  on  the  fundamental  doc- 
trines of  the  sacred  Scriptures.     This,  the  Synod  after- 


156  BIOGRAPHY    OF 

wards  calls,  ^^a  previous  orderly  examination,"  and 
some  of  the  members,  "  a  friendly  conference."  It  will 
hereafter  appear  to  the  unprejudiced  reader,  whether  it 
was  either  a  friendly  conference  or  an  orderly  examina- 
tion. The  examination^  or  what  may  more  properly  be 
called,  the  Presbyterian  Inquisition^  was  closed  with  the 
following  minute  : 

"Whereas,  it  has  been  reported  for  more  than  a  year 
past,  that  the  Rev.  R.  M'Nemar,  held  tenets  hostile  to 
the  standard  of  the  Presbyterian  church,  and  subversive 
of  the  fundamental  doctrines  contained  in  the  sacred 
Scriptures  :  and,  whereas,  these  reports  have  daily  be- 
come more  clamorous,  notwithstanding  Mr.  M'Nemar 
has  from  time  to  time  been  warned  of  these  things,  both 
privately  and  more  publicly,  both  by  private  persons, 
and  members  of  Presbytery,  separately  and  jointly : 
therefore.  Presbytery  have  thought  it  necessary  to  enter 
into  a  more  particular  and  close  examination  of  Mr. 
M'Nemar,  on  the  doctrine  of  particular  election,  human 
depravity,  the  atonement,  the  application  of  it  to  sin- 
ners, the  necessity  of  a  divine  agency  in  the  application, 
and  the  nature  of  faith  ;  upon  which  examination  had, 
it  is  the  opinion  of  this  Presbytery,  that  Mr.  M'Nemar 
holds  these  doctrines  in  a  sense,  specifically  and  essen- 
tially different  from  that  sense,  in  which  Calvinists  gen- 
erally believe  them  ;  and  that  his  ideas  on  these  subjects 
are  strictly  Arminian,  though  clothed  in  such  expres- 
sions, and  handed  out  in  such  manner,  as  to  keep  the 
body  of  the  people  in  the  dark,  and  lead  them  insensi- 
bly into  Arminian  principles;  which  are  dangerous  to 
the  souls  of  men  and  hostile  to  the  interests  of  all  true 
religion.  * 


*  What!  Arminian  principles  dangerous  to  the  souls  of  men  !  hostile 
to  the  interests  of  all  true  religion !  And  yet  Arminians  recognized  by 
Presbyterians  and  Calvinists  in  general,  as  orthodox  Christians,  as  agree- 
ing with  them,  in  all  the  essentials  of  religion,  and  worthy  of  a  place  at 
their  communion  tables ! !  Although  their  principles  are  hostile  to  the  in- 
terests of  all  true  religion! !     How  is  this?  J.  R. 


BARTON    W.    STONE.  157 

"Ordered,  that  a  copy  of  this  minute  be  forwarded 
by  the  clerk,  as  early  as  may  be,  to  the  churches  under 


With  respect  to  the  foregoing  minute,  we  state  the 
following  facts  : — When  this  minute  was  introduced  and 
carried  in  Presbytery,  it  was  on  the  last  day  of  the  ses- 
sion. Presbytery  met  that  morning  upon  its  own  ad- 
journment; the  Moderator  being  absent,  a  new  one  was 
then  chosen  :  Mr.  Wallace,  being  sick,  was  absent;  he 
had  not  attended  during  the  examination.  Mr.  Kemper 
moved  for  an  adjournment  to  his  house,  as  it  was  cer- 
tain, without  his  vote,  this  illegal  minute  would  not 
have  received  the  approbation  of  the  majority.  As  the 
members  were  not  aware  of  the  intrigue,  his  motion 
succeeded.  When  Presbytery  met  at  Mr.  Wallace's,  it 
was  moved  that  they  should  proceed  to  the  considera- 
tion of  Mr.  M'Nemar's  examination  ;  upon  which  he 
was  put  out  of  the  house,  by  the  casting  vote  of  the 
new  Moderator.  After  he  had  withdrawn,  a  message 
was  sent,  directing  him  to  retire  to  the  meeting-house, 
and  preach  to  the  people,  it  being  on  Saturday,  previous 
to  the  administration  of  the  Lord's  supper.  Mr.  Kem- 
per then  brought  forward  a  written  copy  of  the  forego- 
ing minute,  previously  prepared  in  private,  which  after 
some  altercation,  and  perhaps  a  little  amendment,  was 
adopted.  It  is  farther  worthy  of  notice,  that  beside  the 
then  Moderator,  Messrs.  Kemper  and  Wallace  were  the 
only  stated  members  present,  who  voted  in  favor  of  this 
extraordinary  minute.  About  sunset  in  the  evening, 
Mr.  M'Nemar  returned.  Presbytery  was  then  at  the 
point  of  adjourning,  when  the  minute  was  read  to  him. 
He  declared  it  was  not  a  fair  statement  of  his  senti- 
ments ;  and  expressed  his  desire  that  it  might  be  refer- 
red to  the  more  respectable  decision  of  Synod ;  which 
was  to  meet  at  Lexington  on  the  ensuing  week.  As  to 
regularly  appealing,  he  conceived  he  could  not  do  it ; 
because  there  had  been  no  regular  trial,  nor  judgment; 
and  the   members  expressly  declared  that  he   was  not 


158  BIOGRAPHY    OF 

under  judicial  censure  ;  but  that  they  had  only  barely 
expressed  to  the  public  their  opinion  of  his  sentiments. 
He  saw  no  way,  therefore,  in  which  he  could  carry  it 
before  Synod,  without  bringing  forward  a  charge  against 
his  Presbytery,  w^hich  he  felt  no  disposition  to  do.  He 
expected  notwithstanding,  that  it  would  come  before 
them,  through  the  minutes  of  Presbytery,  or  in  some 
other  way.  And  in  this  expectation  he  remained  every 
day,  during  the  session,  till  Synod  moved  an  adjourn- 
ment. 

On  what  is  here  stated,  the  reader  will  observe,  that 
in  the  above  procedure,  there  was  no  regular  statement 
of  charges,  nothing  reduced  to  writing,  but  the  minute 
of  condemnation  ;  no  witnesses  cited,  none  called,  none 
examined  ;  no  conviction  of  guilt,  no  confession  made  ; 
and  yet  without  precedent,  and  contrary  to  all  law,  hu- 
man and  divine.  Presbytery  ordered  the  above  minute 
to  be  published  as  early  as  possible  throughout  the 
churches.  And  what  is  more  extraordinary,  at  the 
same  time,  directed  Mr.  M'Nemar,  with  all  his  senti- 
ments though  '"''hostile  to  the  interests  of  all  true  religiony^^ 
to  preach  in  the  vacancies  until  their  next  stated  ses 
sion;  as  you  will  see  from  the  following  minute.  "Mr. 
M'Nemar"  [was  appointed]  "one  half  of  his  time  at 
Turtle-creek,  until  the  next  stated  session  :  two  Sabbaths 
at  Orangedale ;  two  at  Clear-creek ;  two  at  Beulah  ; 
one  at  the  forks  of  Mad-river ;  and  the  rest  at  discre- 
tion." 

Those  who  are  unacquainted  with  the  circumstantial 
facts,  would  conclude  from  the  foregoing  minute,  that 
the  members  of  Presbytery  had  taken  much  pains  to 
find  out  his  sentiments,  and  set  him  right ;  but  Mr. 
M'Nemar  states  that  it  was  far  otherwise :  he  was  uni- 
formly treated  with  shyness,  and  the  principal  warnings 
he  received,  were  of  the  threatening  kind ;  and  better 
adapted  to  affright  the  dupe  of  a  civil  establishment, 
than  to  fix  a  mind  at  liberty  to  think  for  itself.  It  is 
easy  to  conceive  what  impressions  the  publication  of  the 
above  minute  was  calculated  to  make  upon  the  minds 


BARTON    W.    STONE.  159 

■of  the  people;  some  were  grieved  to  the  heart;  others 
rejoiced,  and  the  opposers  of  the  revival  had  now  full 
icope  given  them  to  express  their  opposition  at  pleasure. 
The  conduct  of  the  Presbytery  in  taking  up  and  exam- 
ming  Mr.  M'Nemar,  on  the  verbal  report  of  an  indivi- 
dual, set  a  precedent  for  any  to  come  forward,  who  chose 
to  act  in  the  same,  or  a  similar  way. 

Accordingly  a  petition  was  preferred  to  their  next 
session  at  Springfield,  which  was  held  in  April  1803, 
praying  Presbytery  to  re-examine  Mr.  M'Nemar ;  and 
not  content  therewith,  directing  them  to  include  Mr. 
Thompson  also,  in  the  same  examination.  The  brethren 
who  had  succeeded  so  well  in  the  former  examination, 
appeared  anxious  to  go  into  the  present  one,  upon  the 
prayer  of  the  petition,  which  occasioned  considerable 
debate  upon  the  subject;  but  finally,  it  was  rejected, 
as  you  will  see  in  the  following  extract  from  their 
minutes : 

"A  petition  from  a  number  of  persons,  in  the  con- 
gregations of  Beulah,  Turtle-creek,  Clear-creek,  Beth- 
any, Hopewell,  Duck-creek,  and  Cincinnati,  praying  the 
re-examination  of  the  Rev.  R.  M'Nemar  on  the  funda- 
mental doctrines  of  religion  ;  or  on  what  the  petitioners 
call  free  will  or  Jirminian  doctrines  ;  and  also  that  the 
Rev.  JohnThompson  undergo  the  like  examination.  The 
petition  was  taken  up,  and  Presbytery  determined  that 
it  was  improper  to  go  into  the  examination  of  Mr. 
M'Nemar  and  Mr.  Thompson,  on  the  prayer  of  said 
petition,  as  being  out  of  order.^^ 

At  the  same  session  a  call  from  the  congregation  of 
Turtle-creek,  signed  by  about  sixty  persons,  for  the 
whole  of  Mr.  M'Nemar's  time,  was  presented  through 
the  Presbytery,  which  he  accepted.  This  was  the  place 
of  his  residence  ;  these  the  people  among  whom  he 
chiefly  labored,  and  who  were  best  acquainted  with  his 
doctrines  and  manner  of  life  ;  and  therefore  were  more 
competent  judges  than  those  who  lived  at  a  distance, 


160  BIOGRAPHY    OF 

who  seldom  or  never  heard  him,  and  whose  knowledge 
of  him  was  founded  chiefly  on  vague  report.  Against 
the  proceedings  of  Presbytery,  two  of  the  brethren,  with 
their  two  elders,  entered  the  following  protest : 

"  Messrs.  Kemper,  Wallace,  Reader,  and  Wheeler, 
protest  against  the  proceedings  of  Presbytery,  in  the 
case  of  the  petition  of  Wm.  Lamme,  and  others,  pray- 
ing the  re-examination  of  Mr.  M'Nemar,  and  also  the 
examination  of  Mr.  Thompson  ;  because  the  people 
cannot  be  deprived  of  the  right  of  proposing  to  the 
Presbytery  for  discussion,  such  difficulties  respecting 
the  doctrines  taught  them,  as  cannot  be  settled  by  the 
session  ;  and  especially  because  Mr.  M'Nemar's  prin- 
ciples, in  particular,  now  stand  condemned  by  the  last 
meeting  of  the  Presbytery,  as  Arminian.  The  above 
named  members  also  protest  against  the  proceedings  of 
Presbytery,  in  the  case  of  the  call  of  Mr.  M'Nemar 
from  Turtle-creek  for  the  above  reasons;  and  especially 
because  the  Presbytery  now  refuses  to  pay  any  attention 
to  Mr.  M'Nemar's  principles  or  doctrines,  notwithstand- 
ing the  proceedings  had  at  the  last  Presbytery,  as  they 
stand  upon  our  minutes." 

On  the  subject  of  the  foregoing  petition,  it  will  be 
necessary  to  observe,  that  it  might  be  thought,  that  be- 
cause you  see  so  many  congregations  named  in  the  min- 
utes of  Presbytery,  it  was  a  congregational  business ; 
but  this  was  not  the  fact.  The  petition  originated  some- 
where, and  took  in  an  extent  of  about  fifty  miles,  and 
in  the  whole  found  fourteen  subscribers,  not  acting  in 
behalf  of  their  congregations,  but  as  individuals  ;  and 
in  several  congregations  there  was  not  more  than  one 
to  each  of  them.  But  few  of  these  petitioners  had 
heard  either  Mr.  M'Nemar  or  Thompson  since  the  last 
session  of  Presbytery  at  Cincinnati,  and  it  is  probable 
some  of  them  had  never  heard  them.  From  the  face 
of  the  above  minutes  you  perceive  there  was  a  differ- 
ence of  sentiment  in  the  members  of  Presbytery';  some 


BARTON    W.    STONE.  161 

were  for  going  into  the  examination  on  the  prayer  of 
the  petition  ;  a  majority  were  of  a  different  opinion, 
which  gave  rise  to  the  protest.  It  is  also  worthy  of 
remark,  that  Mr.  M'Nemar  and  Thompson,  and  those 
of  the  same  sentiment  with  them,  were  a  majority  of 
the  Presbytery;  and  had  they  proceeded  to  the  business, 
it  must  have  been  by  way  of  self-examination,  and  the 
result  must  have 'been  very  different  from  that  of  the 
preceding  session.  Hence  another  publication  would 
have  gone  out  through  the  churches,  contradicting  the 
former,  and  declaring  the  brethren  now  orthodox,  al- 
though they  had  not  changed  their  sentiments.  The 
Presbytery  therefore  waived  the  examination  at  that 
time,  not  only  because  they  judged  it  illegal,  but  also 
hoped  it  would  tend  to  the  peace  of  the  church. 

During  this  session  of  Presbytery,  the  Lord's  supper 
was  administered  at  Springfield.  The  evident  displays 
of  divine  power,  on  that  occasion,  carried  sufficient 
evidence  that  our  ministrations  in  the  gospel  were  not 
injurious  to  the  souls  of  men  ;  and  we  still  hoped  that 
those  of  the  contrary  part  would  desist,  lest  haply  they 
should  be  {onnd  Jighting  against  God. 

We  felt  ourselves  under  the  patronage  of  heaven,  and 
could  sensibly  bless  the  Lord  that  our  souls  had  escaped 
as  a  bird  out  of  the  snare  of  the  fowler.  By  circum- 
stances unforeseen,  a  Presbytery  was  there  providenti- 
ally formed,  to  cover  the  truth  from  the  impending  storm, 
and  check  the  lawless  career  of  opposition.  We  con- 
sidered it  formed  by  a  gracious  God,  in  answer  to  ten 
thousand  prayers:  as  such  it  then  existed,  though  one 
of  our  present  members  was  absent  in  body ;  it  now 
exists  substantially  the  same  ;  and  such  it  will  exist  till 
He  who  formed  it  sees  fit  to  pronounce  its  dissolution. 
From  this  time  the  minutes  plainly  represented  two 
Presbyteries,  one  at  Cincinnati,  the  other  at  Springfield. 
This  took  place  without  any  intention  in  us  to  counteract 
the  proceedings  of  the  last  session  of  Presbytery,  but 
we  felt  ourselves  bound  in  conscience  to  act  according 
to  truth  and  good  order.  Had  Presbytery  acted  upon  the 
O 


16^  BIOGRAPHY    OF 

petition  of  Lamme  and  others,  they  must  have  contra- 
dicted the  proceedings  at  a  former  session  at  Springfield, 
November  11,  1801,  in  rejecting  the  petition  of  Robb 
and  others,  which  proceedings  the  Synod  approbated. 
If  the  doctrines  preached  were  of  such  dangerous  ten- 
dency, there  was  time  enough  to  have  obtained  regular 
charges  against  the  session  in  April,  1803,  at  the  same 
place.  But  no  charges  coming  forward,  according  to  the 
book  of  discipline,  we  were  in  duty  bound  to  counteract 
the  irregular  mode  of  proceedhig  at  Cincinnati.  Thus 
existed  two  Presbyteries  in  one ;  and  it  remained  with  Sy- 
nod, when  the  business  came  before  them,  to  say  which 
should  be  retained  in  its  bosom.  In  the  interval  be- 
tween the  meeting  of  Presbytery  and  that  of  Synod,  no 
pains  were  taken  by  the  disaffected  members  to  obtain 
information  from  M'Nemar  and  Thompson  respecting 
their  sentiments,  or  bring  about  an  accommodation;  al- 
though they  had  declared  in  open  Presbytery  their  wil- 
lingness at  any  convenient  time,  publicly,  or  privately, 
to  give  a  candid  statement  of  their  ideas  on  those  sub- 
jects, and  any  satisfaction  in  their  power. 

When  the  business  came  before  Synod,  we  had  de- 
vised no  method  of  defence.  We  felt  ourselves  at  the 
disposal  of  Him  who  hath  the  key  of  David  ;  Him  that 
openeth  and  no  man  shutteth.,  and  shutteth  and  no  man 
ojjsneth.  We  rested  on  the  name  of  the  Lord  as  our 
strong  tower,  and  possessed  our  souls  in  patience. 
Through  the  committee  of  overtures,  the  matter  was 
brought  before  Synod.  The  documents  to  which  the 
attention  of  Synod  was  called,  were  the  minute  of  con- 
demnation issued  at  Cincinnati,  the  petition  of  Lamme 
and  others,  the  protest  against  the  Presbytery  at  Spring- 
field, together  with  several  other  petitions,  praying  the 
examining  process  to  be  carried  on  against  the  free-will 
preachers,  as  you  will  see  in  the  following  attested  ex- 
tract from,  the  minutes  of  Synod : 

"  Lexington,  September  7,  1803.  The  committee 
of  overtures  report,  that  certain  petitions,  with  sundry 


BARTON    W.    STONE.  163 

other  papers,  came  before  the  committee  relative  to  the 
Rev.  Messrs.  M'Nemar  and  Thompson,  as  to  doctrines 
delivered  by  them;  which  petitions  and  papers  the 
committee  think  it  their  duty  to  overture,  and  lay  before 
Synod.  These  being  read,  were  ordered  to  lie  on  the 
table  for  the  consideration  of  Synod. 

"  On  motion,  resolved,  that  Synod  enter  upon  the 
consideration  of  the  report  of  committee,  relative  to 
Messrs.  M'Nemar  and  Thompson,  on  the  subjects  stated 
in  the  report  of  the  committee  of  overtures  relative  to 
Messrs.  M'Nemar  and  Thompson.  Synod  were  of 
opinion,  that  the  business  contained  in  the  papers  lying 
before  them,  will  regularly  come  before  them,  through 
the  report  of  their  committee,  who  are  appointed  to 
examine  the  book  of  Washington  Presbytery;  and  or- 
dered that  said  committee  be  prepared  to  report  early 
to-morrow  morning.  The  committee  appointed  to  ex- 
amine the  Washington  Presbytery  book,  report  as  fol- 
lows : 

'We,  your  committee,  report  that  we  have  gone 
through  the  minutes  of  Washington  Presbytery ;  we 
found  nothing  worthy  of  remark,  except  one  omission, 
(page  48)  till  we  came  to  the  session  of  April  6,  1803, 
at  Springfield,  (pages  78 — 81.)  We,  your  committee, 
think  the  Washington  Presbytery  acted  contrary  to  the 
constitution  of  our  church,  and  the  interests  of  religion, 
in  casting  the  petition  of  Lamme  and  others,  under  the 
table,  and  taking  no  farther  notice  of  it,  seeing  said  pe- 
tition implicated  a  charge  of  a  most  serious  and  impor- 
tant nature.  If  the  charge  were  false,  the  Presbytery 
ought  to  have  investigated  and  found  it  so,  and  have 
dealt  with  the  complainants  according  to  the  calumny, 
or  imprudence  of  their  conduct.  This  appears  to  us  to 
have  been  necessary,  in  order  to  have  complied  with 
the  book  of  discipline,  and  also,  necessary  to  clear 
Messrs.  M'Nemar  and  Thompson  from  the  odium  cast 
upon  their  characters.  But  on  the  other  hand,  as  it  ap- 
pears from  a  previous  orderly  examination  of  Mr. 
M'Nemar,  that  he  held  Arminian  tenets,   Presbytery 


164  BIOGRAPHY  OF 

ought,  as  guardians  of  the  churches  under  their  care, 
to  have  entered  upon  an  inquiry  into  those  important 
matters  laid  before  them.  Your  committee  also  report, 
that  we  think  it  was  irregular  in  said  Presbytery  to  pre- 
sent a  call  to  Mr.  M'Nemar,  whose  religious  opinions 
stood  condemned  on  their  minutes.' 

"On  motion  made  and  seconded,  the  question  was 
put,  shall  the  Synod  approbate  the  proceedings  of  the 
Presbytery  of  Washington,  in  that  part  of  their  minutes, 
which  respects  the  examination  of  Mr.  M'Nemar.  The 
yeas  and  nays  being  called  for,  were  as  follows  :  Yeas, 
Samuel  Finley,  Archibald  Cameron,  Matthew  Houston, 
Isaac  TuU,  James  Blythe,  Joseph  Howe,  John  Lyle, 
Robert  Stewart,  Samuel  Rannels,  ministers ;  James 
Henderson,  Joseph  Moore,  William  Nource,  John  Hen- 
derson, James  Wardlow,  John  McDowell,  Charles 
McPheeters,  William  Connel,  Elders.  Nays,  Robert 
Marshall,  James  Welsh,  Barton  W.  Stone,  William 
Robinson,  ministers  ;  David  Purviance,  MalcomWorley. 
Elders  ;  non  liquet — Samuel  Robinson. 

"On  motion,  resolved,  that  the  Synod  now  take  up, 
and  determine  this  question,  viz :  whether  the  Presby- 
tery of  Washington  were  in  order,  in  publishing  to  the 
churches,  under  their  care,  that  the  doctrines  Mr. 
M'Nemar  held,  were  of  dangerous  tendency,  and  con- 
trary to  the  constitution  of  our  church  ;  which  question 
being  called  for,  was  carried  in  the  affirmative. 

"On  motion,  resolved,  that  the  Synod  take  up  and 
determine  this  question,  viz :  was  the  Presbytery  in  or- 
der in  making  appointments  for  Mr.  M'Nemar,  at  the 
same  session,  in  which  they  had  taken  a  vote  of  censure, 
on  some  of  his  tenets.  The  yeas  and  nays  being  called 
for,  were  as  follows  :  Yeas  7 — nays  10 — non  liquet  4. 

"The  Synod  went  on  further  to  consider  the  report  of 
their  committee,  relative  to  the  conduct  of  Washington 
Presbytery.  It  was  moved  and  seconded,  whether  that 
Presbytery  were  in  order,  when  they  rejected  the  peti- 
tion of  Lamme  and  others.     After  mature  deliberation, 


BARTON    W.    STONE.  165 

the  question  was  determined  in  the  negative.     Nays  18, 
ayes  5;  non  liquet  1." 

"It  was  then  inquired,  whether  that  Presbytery  were 
orderly  in  presenting  a  call  to  Mr.  M'Nemar,  while  he 
lay  under  a  vote  of  censure,  by  a  preceding  session, 
and  determined  in  the  negative." 

Before  we  proceed  farther,  we  will  make  a  few  re- 
marks upon  the  extracts  now  before  us.  You  will  ob- 
serve, that  in  the  estimation  of  Synod,  all  things  wxnt 
right  in  the  proceedings  of  Washington  Presbytery, 
until  the  meeting  at  Springfield  in  1803,  except  that 
they  gave  M'Nemar  appointments  to  preach,  after  they 
had  taken  a  vote  of  censure  on  some  of  his  tenets.  For 
they  tell  you  they  find  nothing  worthy  of  remark,  on 
their  minutes,  until  the  time  of  that  meeting,  except 
one  omission,  (page  48)  which  was  only  of  a  single 
word.  Is  it  not  strange  then,  that  they  could  not  see 
in  the  same  minute,  a  plain  contradiction,  not  in  words 
only,  but  in  actions  ?  In  the  proceedings  of  this  Pres- 
bytery, you  will  see  that  when  the  petition  of  Mr.  Robb 
and  others  from  Cabin-creek,  stating  charges  against 
M'Nemar,  was  introduced,  it  was  rejected,  because  no 
person  in  their  opinion,  had  undertaken  to  substantiate 
these  charges ;  yet  this  same  Presbytery  at  another  meet- 
ing, with  far  less  legal  foundation,  went  into  an  exami- 
nation, and  condemnation  of  the  same  man.  The  Synod 
passed  over  this  contradiction,  as  not  worthy  of  notice, 
but  at  the  same  time  approbated  the  examination,  as 
stated  by  their  committee  to  be  orderly.  The  Synod 
also  tell  you  through  their  committee,  and  by  an  express 
vote,  that  the  Presbytery  acted  contrary  to  the  constitu- 
tion of  our  church,  and  the  interests  of  religion,  in 
casting  the  petition  of  Lamme,  and  others,  under  the 
table,  and  taking  no  farther  notice  of  it;  and  again,  that 
Presbytery  ought  to  have  investigated  it,  in  order  to 
have  complied  with  the  book  of  discipline ;  and  as  guar- 
dians of  the  churches  under  their  care,  to  have  entered 
upon  an  inquiry  into  those  important  matters  laid  before 


166  BIOGRAPHY    OF 

them.  If  we  have  a  right  to  inquire  into  those  rules 
by  which  we  are  to  be  governed,  and  our  actions  tried, 
we  can  see  no  reason  why  the  petition  of  Lamme  should 
be  treated  with  more  respect  than  that  of  Robb  ;  and 
why  the  same  observations  were  not  made  on  the 
former  proceedings  of  Presbytery,  as  on  the  latter.  But 
if  there  be  a  sovereignty  in  government  into  which  it 
is  unlawful  to  pry,  by  v/hich  the  conduct  of  some  men 
is  approbated,  and  similar  conduct  in  others  reprobated, 
the  solution  is  plain,  "reason  not,  but  resign."  The 
readiest  way,  no  doubt,  to  account  for  Synod  passing 
over  the  proceedings  of  Presbytery,  November  11, 1801, 
their  approbation  of  those  of  October  6,  1802,  and  their 
reprobation  of  those  of  April  1803,  is  to  resolve  it  into 
their  sovereignty. 

We  are  perfectly  of  the  same  mind  with  Synod,  in 
considering  Presbyteries  as  guardians  of  the  church  ; 
that  they  not  only  have  the  right,  but  it  is  incumbent 
upon  them,  to  inquire  into,  and  decide  upon  all  matters 
respecting  the  church,  which  come  legally  before  them. 
The  difference  then  between  the  Synod  and  us,  is  not, 
whether  a  Presbytery  has  a  right  to  watch  over  their 
members,  and  censure  them  with  impartiality,  when 
necessary,  and  when  the  matter  comes  orderly  before 
them;  but  whether  the  case  under  consideration  ever 
came  legally  before  them.  According  to  Scripture,  we 
know  of  no  legal  process  without  a  charge,  and  wit- 
nesses to  support  it.  "Against  an  elder  receive  not  an 
accusation,  but  before  two  or  three  witnesses."  1  Tim. 
V.  19.  According  to  the  book  of  discipline,  we  know 
of  but  two  methods  of  bringing  forward  charges  :  chap. 
2d.  sec.  3.  "Process  against  a  gospel  minister  shall 
not  be  entered  upon,  unless  some  person  or  persons 
undertake  to  make  out  the  charge,  or  when  common 
fame  so  loudly  proclaims  the  scandal,  that  the  Presby- 
tery find  it  necessary  to  prosecute  and  search  into  the 
matter  for  the  honor  of  religion." 

In  this  case  no  person  had  undertaken  to  make  out 
and  support  the  charge,   which  the  book  of  discipline 


BARTON    W.    STONE.  167 

requires.  These  petitioners  could  not  be  warned,  ac- 
cording to  chap.  2.  sec.  7,  "that  if  they  failed  to  prove 
the  charges,  they  must  be  censured  as  slanderers  of  the 
gospel  ministry."  They  did  not  come  forward  as  pros- 
ecutors ;  they  did  not  undertake  to  support  charges; 
they  appeared  only  by  petition,  and  not  in  person. 
Presbytery  could  not  therefore,  take  it  up  upon  the  first 
mode  as  a  regular  charge  ;  neither  could  they  take  it 
up  upon  the  second,  in  compliance  with  the  petition  in 
a  judicial  process.  In  atrial  by  common  fame,  a  spe- 
cific charge  must  be  exhibited,  and  the  Presbytery  be- 
come the  prosecutors.  They  are  to  search  into  the  mat- 
ter, but  where  are  they  to  search  ?  Are  they,  in  the 
first  place,  to  search  the  heart  of  the  suspected  person, 
or  put  him  on  the  rack  to  make  confession  himself? 
This  was  indeed  the  method  the  High  priest  took  with 
Christ,  when  he  asked  him  of  his  disciples  and  his 
doctrines  ;  and  who  will  dispute  the  propriety  of  our 
Saviour's  answer:  "I  spake  openly  to  the  world  ;  I  ever 
taught  in  the  synagogue,  and  in  the  temple  whither  the 
Jews  always  resort,  and  in  secret  have  I  said  nothing. 
Why  askest  thou  me  ?  Ask  them  who  heard  me  what 
I  said  unto  them  ;  behold,  they  know  what  I  said  unto 
them." — John  xviii.  19,  20,  21.  If  then  an  accused 
person  is  not  obliged  to  bear  witness  against  himself, 
where  is  the  Presbytery  to  go  to  find  it,  but  to  the  pub- 
lic, where  common  fame  originates?  And  as  in  the 
present  case  it  was  a  charge  of  false  doctrine  delivered 
by  them,  the  inquiry  must  have  been  of  those  who  heard 
them.  The  Presbytery  itself  must  institute  charges, 
and  from  the  public  they  must  bring  forward  testimony 
to  support  those  charges.  The  accused  must  be  fur- 
nished with  a  written  copy,  with  the  names  of  the  wit- 
nesses— have  time  and  opportunity  allowed  them  to 
confront  the  witnesses — to  defend  themselves,  and  if 
they  can,  to  prove  a  negative;  chap.  2,  sec.  5.  Could 
all  this  have  been  done  at  the  meeting  at  Springfield? 
It  could  not.  We  see,  then,  that  the  matter  could  not 
have  been  taken  up  at  that  time,  and  proceeded  in  as  a 


168  BIOGRAPHY    OF 

trial  by  common  fame.  To  have  complied,  therefore, 
with  the  prayer  of  the  petition,  and  the  wish  of  the  two 
protesting  brethren,  would  have  been  disorderly.  It 
may  be  plead  in  favor  of  proceeding  immediately  against 
M'Nemar  and  Thompson,  that  the  interests  of  religion 
required  a  speedy  check  to  be  put  to  the  growing  errors. 
But  is  it  not  astonishing,  where  so  great  a  zeal  for  or- 
thodoxy and  good  order  abounded,  that  something 
could  not  have  been  collected,  in  so  great  a  lapse  of 
time,  to  lay  a  foundation  for  a  regular  process  ? 

Synod  seems  to  have  taken  it  for  granted  that  Mr. 
M'Nemar  was  regularly  accused,  convicted,  and  con- 
demned ;  and  on  this  presumption  they  have  censured 
Presbytery  for  appointing  him  supplies,  and  presenting 
him  the  call  from  the  congregation  of  Turtle-creek  :  but 
as  we  have  shown  above,  that  examination  was  not  or- 
derly, he  was  not  under  judicial  censure,  and  therefore, 
the  Presbytery  was  in  order,  in  presenting  the  call.  These 
observations  not  only  show  the  impropriety  of  the  con- 
duct of  Synod  in  condemning  the  proceedings  of  Pres- 
bytery at  Springfield,  but  also  in  approbating  those  of 
the  previous  meeting  at  Cincinnati. 

Synod  having  condemned  the  Presbytery  at  Cincin- 
nati, for  giving  M'Nemar  appointments  to  preach  ;  and 
also  that  at  Springfield  for  presenting  him  the  call,  did 
thereby  implicitly  declare  that  he  was  already  suspended 
from  the  functions  of  his  ministry.  We  evidently  saw 
that  the  way  was  now  prepared  to  censure  any  minister 
of  the  gospel,  without  charge,  witness,  or  prosecution, 
through  the  short  medium  of  presbyterial  inquisition. 
These  proceedings  did  not  involve  the  fate  of  M'Nemar 
and  Thompson  alone,  but  also  of  us  all ;  as  we  were  in 
the  same  strain  of  preaching,  and  were  viewed  by  Synod 
in  the  same  point  of  light.  We  saw  the  arm  of  eccle- 
siastical authority  raised  to  crush  us,  and  we  must  either 
sink  or  step  aside  to  avoid  the  blow. 

Under  these  circumstances  we  retired,  during  a  short 
recess  of  Synod,  to  ask  counsel  of  the  Lord,  and  con- 
sult one  another.     When  we  came  to  consult  on  the 


BARTON    W.    STONE.  169 

subject,  we  found  it  had  struck  each  of  our  minds  in 
the  same  light,  without  any  preconcerted  plan.  To 
appeal  to  the  General  Assembly,  so  long  as  human 
opinions  were  esteemed  the  standard  of  orthodoxy,  we 
had  little  hope  of  redress.  We  therefore  determined  to 
withdraw  from  the  jurisdiction  of  Synod,  and  cast  our- 
selves upon  the  care  of  that  God  who  had  led  us  hith- 
erto in  safety  through  many  trials  and  difficulties  ;  and 
who,  we  believed,  would  lead  us  safely  on  to  the  end. 
We  then  concluded  to  draw  up  and  enter  our  protest 
against  the  proceedings  of  Synod.  While  we  were 
doing  this,  the  Synod  were  debating  as  to  the  propriety 
of  proceeding  in"  the  new  inquisition,  as  will  appear 
from  the  following  extract : 

"Whereas,  the  Synod  have  taken  into  consideration 
certain  petitions  and  papers  respecting  the  conduct  of 
Washington  Presbytery  at  Springfield,  &c.,  which  con- 
duct this  Synod  have  said  was  out  of  order,  &c.  On 
motion,  resolved,  that  Synod  now  enter  upon  the  exam- 
ination or  trial  of  Messrs.  M'Nemar  and  Thompson, 
according  to  the  prayer  of  the  petitions,  and  the  charges 
therein  stated ;  and  also,  that  this  Synod  resolve  the 
questions  of  doctrines,  seriously  and  reasonably  pi  oposed 
in  their  petitions." 

''While  Synod  were  deliberating  on  the  propriety  of 
adopting  the  above  resolution,  Messrs.  Marshall,  Stone, 
Dunlavy,  M'Nemar,  and  Thompson,  appeared  in  Synod, 
and  having  given  their  reasons  for  not  attending  sooner, 
they  presented  a  paper,  through  Mr.  Marsnall,  which 
that  gentleman  stated  to  be  a  protest  against  the  pro- 
ceedings of  Synod,  in  the  affair  of  Washington  Presby- 
tery, and  a  declaration  that  they  withdrew  from  the  ju- 
risdiction of  Synod.  This  paper  was  read,  and  is  as 
follows  :" 

"  To  the  Moderator  of  the  Synod  of  Kentucky. 

^^ Reverend  Sir: — We,  the  underwritten  members  of 
Washington  and  W.  Lexington  Presbyteries,  do  hereby 


170  BIOGRAPHY    OF 

enter  our  protest  against  the  proceedings  of  Synod,  in 
approbating  that  minute  of  the  Washington  Presbytery 
which  condemned  the  sentiments  of  Mr.  M'Nemar  as 
dangerous  to  the  souls  of  men,  and  hostile  to  the  inter- 
ests of  all  true  religion,  and  the  proceedings  therewith 
connected  ;  and  for  reasons  which  we  now  offer,  we 
declare  ourselves  no  longer  members  of  your  reverend 
body,  or  under  your  jurisdiction,  or  that  of  your  Pres- 
byteries. 

1.  We  conscientiously  believe  that  the  above  minute, 
which  you  sanctioned,  gives  a  distorted  and  false  rep- 
resentation of  Mr.  M'Nemar's  sentiments,  and  that  the 
measure  was  calculated  to  prevent  the  influence  of  truths 
of  the  most  interesting  nature. 

2.  We  claim  the  privilege  of  interpreting  the  Scrip- 
ture by  itself,  according  to  sec.  9,  chap.  i.  of  the  Con- 
fession of  Faith;  and  believe  that  the  Supreme  Judge, 
by  which  all  controversies  of  religion  are  to  be  deter- 
mined, and  all  decrees  of  councils,  opinions  of  ancient 
writers,  doctrines  of  men  and  private  spirits,  are  to  be 
examined,  and  in  whose  sentence  we  are  to  rest,  can  be 
no  other  than  the  Holy  Spirit  speaking  in  the  Scriptures. 
But  from  the  disposition  which  Synod  manifests,  it  ap- 
pears to  us  that  we  cannot  enjoy  this  privilege,  but 
must  be  bound  up  to  such  explanations  of  the  word  of 
God,  as  preclude  all  further  inquiry  after  truth. 

3.  We  remain  inviolably  attached  to  the  doctrines  of 
grace,  which,  through  God,  have  been  mighty  in  every 
revival  of  true  religion  since  the  reformation.  These 
doctrines,  however,  we  believe  are  in  a  measure  dark- 
ened by  some  expressions  in  the  Confession  of  Faith, 
which  are  used  as  the  means  of  strengthening  sinners  in 
their  unbelief,  and  subjecting  many  of  the  pious  to  a 
spirit  of  bondage.  When  we  attempt  to  obviate  these 
difficulties,  we  are  charged  with  departing  from  our 
standards — viewed  as  disturbers  of  the  peace  of  the 
church,  and  threatened  to  be  called  to  account.  The 
Droceedings  of  Presbytery  have  furnished  the  world 
with  ample  encouragement,  in  this  mode  of  opposition : 


BARTON    W.    STONE.  171 

and  the  sanction  which  those  proceedings  have  now  re- 
ceived from  your  reverend  body,  cuts  off  every  hope 
of  relief  from  that  quarter  from  which  we  have  at  least 
faintly  expected  it.  We,  therefore,  feel  ourselves  shut 
up  to  the  necessity  of  relieving  you  from  the  disagree- 
able task  of  receiving  petitions  from  the  public,  and 
ourselves  from  being  prosecuted  before  a  judge  (Con- 
fession of  Faith)  whose  authority  to  decide,  we  cannot 
in  conscience  acknowledge. 

Rev.  Sir: — Our  affection  for  you,  as  brethren  in  the 
Lord,  is,  and  we  hope  shall  be  ever  the  same:  nor  do 
we  desire  to  separate  from  your  communion,  or  to  ex- 
clude you  from  ours.  We  ever  wish  to  bear,  and  for- 
bear, in  matters  of  human  order,  or  opinion,  and  unite 
our  joint  supplications  with  yours,  for  the  increasing 
effusions  of  that  divine  Spirit,  which  is  the  bond  of 
peace.  With  this  disposition  of  mind,  we  bid  you  adieu, 
imtil,  through  the  providence  of  God,  it  seem  good  to 
your  reverend  body  to  adopt  a  more  liberal  plan,  re- 
specting human  Creeds  and  Confessions. 

Done  in  Lexington,  Kentucky,  September  10,  1803. 

Robert  Marshall, 
John  Dunlavy, 
R.  M'Nemar, 
Barton  W.  Stone, 
John  Thompson." 

The  introduction  of  the  above  protest  put  a  sudden 
check  to  the  examining  system.  The  protest  was  read, 
and  shortly  after  we  retired  from  the  house.  Synod 
then  appointed  a  committee  to  converse  with  us,  as  you 
will  see  by  the  following  extract  from  their  minutes : 

"  On  motion,  resolved,  that  Messrs.  David  Rice,  Mat- 
thew Houston,  and  James  Welsh,  be  a  committee,  seri- 
ously and  affectionately  to  converse  with  Messrs.  Mar- 
shall, &c. — to  labor  to  bring  them  back  to  the  standards 
and  doctrines  of  our  church,  and  report  Monday  morn- 
ing.    On  motion,  resolved,  that  Mr.  Joseph  Howe  be 


172  BIOGRAPHY    OF 

added   to  the   committee   appointed  to  converse  with 
Messrs.  Marshall,  &c." 

The  result  of  this  conference  you  have  in  the  report 
of  the  committee,  as  follows : 

^'  The  committee  appointed  to  converse  with  Messrs. 
Marshall,  &c.,  report  as  follows,  viz: — That  the  afore- 
said gentlemen  agree  that  they  will  confer  with  Synod, 
on  points  of  doctrine,  in  the  following  manner,  viz: — 
They  will  answer  any  questions  proposed  to  them  by 
Synod,  which  may  be  stated  in  writing — in  w^riting 
again  ;  and  that  they  are  ready  to" enter  upon  the  busi- 
ness, as  soon  as  they  may  receive  notice  for  that  purpose. 
N.  B.   The  whole  of  the  questions  shall  be  given  in  at 


To  this  committee  we  further  stated,  that  we  were 
willing  to  return,  and  be  considered  under  the  care  and 
jurisdiction  of  Synod,  as  formerly,  provided  they  would 
constitute  us  into  one  Presbytery ;  and  if  they  had  any 
charges  to  bring  against  us,  with  respect  to  doctrines, 
or  otherwise,  let  them  come  forward  in  an  orderly  man- 
ner, according  to  the  book  of  discipline — criminate  us 
as  a  Presbytery,  and  bring  our  sentiments  to  the  word 
of  God,  as  a  standard,  and  we  were  willing  to  stand 
trial. 

To  these  proposals  we  received  no  answer.  It  ap- 
pears that  Synod  had  considerable  debating  among 
them,  whether  they  would  comply  with  the  proposal, 
contained  in  the  report  of  the  committee,  in  conferring 
with  us  in  writing;  and  that  there  was  a  diversity  of 
opinion  on  that  subject.  A  resolution  being  introduced 
for  that  purpose,  it  passed  in  the  negative,  12  to  7,  as 
you  see  in  the  following  minute  : 

''On  motion,  resolved,  that  Synod  do  accede  to  the 
proposal  of  Messrs.  Marshall,  &c.,  in  examining  them 
on  their  tenets.  The  yeas  and  nays  being  called  for, 
were  as  follows: — Yeas,  M.  Houston,  J.  Welsh,  J. 
Howe,  and  W.  Robinson,  ministers :  J.  Henderson,  J. 


BARTON    W.     STONE.  173 

Wardlow,  and  C.  M'Pheeters,  elders :  Nays,  A.  Came- 
ron, J.  Tull,  J.  Blythe,  J.  Lyle,  R.  Stewart,  S.  Rannels, 
J.  Kemper,  J.  Campbell,  S.  Finley,  ministers:  J.  Moore, 
John  Henderson,  and  T.  Bennington,  elders." 

Why  Synod  did  not  agree  to  the  proposal  we  could 
not  then  tell,  for  they  sent  us  no  answer.  However, 
one  of  their  reasons,  as  we  afterwards  understood,  was, 
that  the  whole  of  the  questions  must  be  given  in  at  once. 
The  weight  of  this  reason  we  leave  to  the  reader  to  deter- 
mine. We  were  not  only  willing,  but  anxious  to  have 
our  sentiments  fairly  and  fully  investigated,  provided 
we  were  put  in  a  situation  to  have  a  fair  hearing.  This 
we  knew  we  could  not  obtain,  while  the  leading  mem- 
bers of  Synod  were  in  their  present  spirit.  We  did  not 
expect  to  have  the  privilege  of  discussing  the  subjects 
before  Synod,  in  the  capacity  in  which  we  then  stood  ; 
and  were  unwilling  to  bring  our  necks  again  under  a 
yoke  which  we  had  so  lately  shaken  off.  The  only  fair 
way,  then,  to  prevent  quibbling  and  misrepresentation, 
was  to  do  it  in  writing ;  as  we  could  not  do  it  in  any 
other  way,  unless  we  revoked  our  protest,  and  came 
again  under  the  jurisdiction  of  Synod.  But  the  Synod 
had  another  objection  to  our  proposal,  viz:  They  could 
not  confer  w4th  us  as  a  body,  because  they  could  not 
acknowledge  the  legality  of  this  body.  Time  has  a  won- 
derful power  in  legalizing  bodies !  A  few  years  have 
legalized  the  self-created  bodies  of  Luther,  Calvin,  and 
all  the  different  sects  of  Christians,  since  the  reforma- 
tion !  A  few  more  years  may  legalize  our  self-created 
body,  in  the  estimation  of  Synod,  when  we  hope  they 
will  condescend  to  confer  with  us,  and  unity  be  restored. 

Though  we  had  withdrawn  from  the  jurisdiction  of 
Synod,  it  was  of  necessity,  rather  than  of  choice.  We 
found  we  must  forsake  them,  or  what  we  believed  to  be 
the  truth  :  the  former  were  dear  to  us,  but  the  latter  was 
dearer.  Under  these  circumstances,  we  again  commit- 
ted ourselves  to  God,  and  constituted  ourselves  into  a 
Presbytery,  as  you  will  see  from  the  minutes  of  our  firs* 
meeting. 


174  BIOGRAPHY    OF 

"We,  the  above  named  Robert  Marshall,  John  Dun- 
lavy,  Richard  M'Nemar,  Barton  W.  Stone,  and  John 
Thompson,  having  entered  the  above  protest,  and  with- 
drawn from  under  the  jurisdiction  of  the  Synod  of  Ken- 
tucky, and  of  the  Presbyteries  to  which  we  formerly 
belonged,  do  now  formally  unite  in  a  body,  as  a  Pres- 
bytery, to  be  known  by  the  name  of  the  "  Presbytery 
of  Springfield."  After  constituting  with  prayer,  and 
choosing  a  moderator  and  clerk,  we  proceeded  to 
draught  a  circular  letter  to  the  congregations  formerly 
under  our  care,  which  is  as  follows: 

Dear  Brethren : — By  the  time  this  letter  shall  have 
reached  you,  you  will,  no  doubt,  have  heard  that  a  sep- 
aration has  taken  place  between  us  and  the  Synod  of 
Kentucky,  and  the  Presbyteries  to  which  we  formerly 
belonged.  The  reasons  which  induced  us  to  withdraw, 
you  see  in  the  above  copy  of  our  protest,  which  reasons 
we  intend  more  fully  to  unfold,  as  soon  as  we  can  obtain 
the  minutes  of  Synod,  and  those  of  the  Washington 
Presbytery,  which  are  referred  to  in  said  protest.  But 
lest  you  should  form  an  improper  opinion  of  the  nature, 
or  kind  of  separation,  we  take  the  liberty  of  giving  you 
a  short  statement  of  it.  We  do  not  desire,  nor  do  we 
consider  ourselves  to  be  separated  from  the  Presbyterian 
church,  as  Christians,  whether  ministers  or  people  ;  we 
still  wish  to  continue  united  to  them  in  the  bonds  of 
love  :  we  will  admit  to  communion  as  formerly,  and  de- 
sire to  be  admitted.  It  is  not  our  design  to  form  a  party. 
We  have  only  withdrawn  from  the  jurisdiction  of  those 
bodies  with  which  we  stood  connected,  because  we 
plainly  perceived  that,  while  that  connection  subsisted, 
we  could  not  enjoy  the  liberty  of  reading,  studying, 
and  explaining  the  word  of  God  for  ourselves,  without 
constant  altercation  and  strife  of  words  to  no  profit. 

We  pass  no  uncharitable  censures  on  those  reverend 
bodies  for  their  strict  adherence  to  their  standards  ;  but 
as  we  are  accountable  to  God  for  ourselves,  so  we  must 
act  for  ourselves  as  in  the  sight  of  God  ;  and  can  own 
no   standard   of  faith  but  the  word  of  God  ;  and  we 


BARTON    W.    STONE.  175 

desire  ever  to  look  to  him  for  his  spirit  of  wisdom  to 
lead  us  into  all  truth.  Brethren,  we  wish  to  pay  all  due 
deference  to  the  Confession  of  Faith,  and  other  writings 
of  our  pious  fathers;  but  w^e  plead  a  privilege,  which 
is  granted  in  the  Confession  of  Faith,  chap.  1.  sec.  9, 
10,  as  we  mentioned  in  our  protest ;  that  the  infallible 
rule  of  interpreting  Scripture,  is  not  the  Confession  of 
Faith,  nor  any  human  writings  whatever,  but  the  Scrip- 
ture itself  On  this  ground  we  have  attempted,  and 
still  mean  to  proceed,  to  hold  forth  the  word  of  life, 
peace  and  pardon  to  sinners,  through  the  blood  of  the 
everlasting  covenant.  But  as  we  are,  by  some,  suspec- 
ted of  having  departed  from  the  true  doctrines  of  the 
gospel,  we  design  as  soon  as  convenient,  to  explain  to 
the  public  our  views  of  the  gospel.  In  the  mean  time, 
we  are  determined,  by  the  grace  of  God,  to  preach  the 
gospel,  and  administer  ordinances  as  formerly.  'And 
now  brethren  we  commend  you  to  God,  and  to  the  word 
of  his  grace,  which  is  able  to  build  you  up,  and  give 
you  an  inheritance  among  them  that  are  sanctified.' 
Farewell." 

Late  in  the  evening,  after  our  adjournment,  the  fol- 
lowing resolution  was  handed  us  from  Synod: 

"On  motion,  resolved,  that  Messrs.  Rannels,  Hous- 
ton, and  Kemper,  be  a  committee  to  wait  upon  Messrs. 
Marshall,  Dunlavy,  M'Nemar,  Stone  and  Thompson,  to 
inquire  of  them,  what  objections  they  have  to  our  Con- 
fession of  Faith,  or  to  any  part  of  it,  which  they  have, 
in  their  remonstrance  declared  they  could  not  submit 
to  be  judged  by;  and  that  they  transmit  said  objections 
to  us  in  writing,  to-morrow  morning,  or  before  the  Sy- 
nod rises." 

As  several  of  our  members  were  under  a  necessity  of 
leaving  town  that  nio-ht,  we  concluded  to  meet  next 
morning,  to  take  into  consideration  the  above  resolution. 
The  result  of  which  meeting  you  will  see  by  the  follow- 
ing letter,  addressed  by  us  to  the  Moderator  of  Synod : 


176  BIOGRAPHY    OF 

^^Reverend  and  dear  Sir : — We  receired  your  resolu- 
tion, from  a  member  of  your  committee,  requesting  us 
to  give  you  a  statement  of  our  objections  to  some  parts 
of  the  Confession  of  Faith.  We  have  taken  the  mat- 
ter into  consideration,  and  resolved  to  comply.  But  it 
is  out  of  our  power  to  state  them  to  you,  as  soon  as  you 
require  ;  but  will,  without  fail,  give  you  a  statement,  at 
your  next  annual  session.  A  party  is  not  our  aim  ;  and 
this  we  hope  to  evince  to  you,  and  to  the  world,  at  your 
next  session.  In  the  mean  time,  we  design  to  proceed 
no  farther,  than  circumstances  may  require.  Brethren, 
you  are  in  our  hearts,  to  live  and  die  with  you  ;  our 
hearts  are  bound  to  you  in  love.  We  hope  your  inten- 
tions, in  doing  what  you  have  done,  were  good  ;  but 
we  still  believe  as  stated  in  our  protest.  In  the  mean 
time  let  us  unite  our  prayers  to  our  common  Lord  and 
Father,  that  he  would  in  his  kind  providence,  heal  our 
divisions,  and  unite  us  more  closely  in  the  bonds  of  love. 
We  remain,  dear  brethren,  as  ever,  united  to  you  in 
heart  and  affection. 

Robert  Marshall, 
John  D unlaw, 
Richard  M'Nemar, 
Barton  W.  Stone, 
John  Thompson." 

This  letter  was  sent  forward  to  Synod  as  soon  as  pos- 
sible, on  the  same  day  of  our  meeting ;  but  they  did 
not  wait  for  an  answer,  for  before  its  arrival,  they  had 
passed  a  vote  of  suspension  ;  an  account  of  which  you 
will  see  hereafter.  Shortly  after  our  return  home,  we 
were  followed  by  heralds  proclaiming  our  suspension 
from  the  ministerial  office.  In  some  of  our  congrega- 
tions, the  minute  containing  that  extraordinary  act  was 
publicly  read,  and  handed  to  us;  which  is  as  follows : 

^'On  motion,  the  following  resolution  was  introduced, 
and  on  a  vote  being  taken,  was  carried  in  the  alhrma- 
tive.  Whereas,  Messrs.  Robert  Marshall,  John  Dun- 
lavy,  Richard  M'Nemar,  Barton  W.  Stone,  and  John 


BARTON  W.   STONE.  177 

Thompson  have  declared  themselves  no  longer  mem- 
bers of  our  body,  or  under  our  jurisdiction,  or  that  of 
our  Presbyteries;  and,  whereas,  it  appears  from  their 
remonstrance,  laid  before  Synod,  that  they  have  sece- 
ded from  the  Confession  of  Faith  of  the  Presbyterian 
church,  and  no  more  wish  to  be  united  with  us  until  we 
adopt  a  more  liberal  plan,  respecting  human  creeds  and 
confessions ;  and  whereas,  a  committee  has  been  ap- 
pointed seriously  and  affectionately  to  converse  with 
the  above  members,  in  order  if  possible,  to  reclaim 
them  to  the  doctrines  and  standards  of  our  church, 
which  committee  has  proved  entirely  unsuccessful ; 
moreover,  whereas,  said  gentlemen  came  into  Synod 
and  informed  us,  that  they  had  constituted  themselves 
into  a  separate  Presbytery,  and  have  refused  to  comply 
with  every  solicitation  to  return  to  their  duty,  but  per- 
sist in  their  schismatic  disposition:  Therefore,  resolved, 
that  Synod  do,  and  they  hereby  do  solemnly  suspend 
Messrs.  Robert  Marshall,  John  Dunlavy,  Richard  M'- 
Nemar,  Barton  W.  Stone,  and  John  Thompson,  from 
the  exercise  of  all  the  functions  of  the  gospel  ministry, 
until  sorrow  and  repentance  for  their  schism  be  mani- 
fested ;  leaving  it  however,  to  the  several  Presbyteries, 
to  which  the  above  members  may  have  belonged,  to  re- 
store them  as  soon  as  they  give  satisfactory  evidence  of 
repentance  ;  and  their  congregations  are  hereby  declared 
vacant." 

"On  motion,  resolved,  that  commissioners  go  to  the 
several  congregations  where  Messrs.  Marshall,  Dunlavy, 
M'Nemar,  Stone  and  Thompson  have  statedly  preached, 
to  declare  those  congregations,  not  before  vacated,  now 
vacant;  and  state  the  conduct  of  Synod,  respecting 
those  men,  and  exhort  to  peace  and  unity ;  and  that  the 
commissioners  be  as  follows,  viz:  Messrs.  Shannon  and 
Lyle,  to  Bethel  and  Blue-spring;  Messrs.  Rannels  and 
Howe,  to  Caneridge  and  Concord;  Mr.  Blythe  to  Eagle- 
creek  ;  Mr.  William  Robinson  to  Springfield  and  Tur- 
tle-creek. 

A  true  copy,  James  Welsh,  S.  C.  S.  K." 


178  BIOGRAPHY    OF 

Here  it  is  worthy  of  our  most  serious  attention,  to 
observe  that  the  Synod  had  no  legal  grounds  to  proceed 
farther  against  us,  after  our  withdrawing  from  under 
their  jurisdiction.  For,  if  the  power  of  suspension  is 
not  legally  vested  in  a  Synod,  their  assuming  and  ex- 
ercising it,  must  appear  an  empty  flourish.  We  would 
humbly  inquire  upon  what  ground  they  proceeded  ? 
Their  standard  affords  no  pretext  for  such  a  step ;  the 
power  of  Synod  is  limited  to  certain  bounds,  which  you 
will  see,  Form  of  Government,  chap.  10,  sec.  2.  You 
see  not  a  word  there  of  suspension ;  their  highest  au- 
thority is  to  advise  the  Presbytery  in  such  a  case.  Form 
of  Proc,  chapter  2,  section  11.]  It  is  unnecessary  to 
prove  a  negative.  We  say  they  had  no  such  authority 
from  the  word  of  God,  or  the  Form  of  Government. — 
But  seeing  much  has  been  said  in  support  of  their  au- 
thority in  that  case,  it  is  necessary  that  we  should  pay 
particular  attention  to  the  subject.  If  our  suspension 
be  orderly,  and  according  to  the  will  of  God,  the  con- 
sequences are  serious  indeed.  We  are  bound  on  earth 
and  bound  in  heaven — cast  out  of  the  vineyard  as 
fruitless,  withered  branches  ;  in  no  better  circumstances 
than  heathens  and  publicans  ;  running  unsent ;  and  all 
that  bid  us  God  speed,  must  be  partakers  of  our  evil 
deeds.  On  the  contrary,  if  we  have  been  called  of 
God  to  minister  in  holy  things,  and  have  done  nothing 
to  forfeit  that  authority  ;  and  if  any  man,  or  set  of  men 
should  rise  up  and  command  us  to  be  silent,  and  forbid 
the  people  to  hear  us  ;  the  consequences  may  be  serious 
to  them  in  the  end.  It  is  certain  Synod  had  no  autho- 
rity from  the  book  of  discipline  to  suspend  us;  their 
authority  then  must  have  been  either  from  the  word  of 
God,  or  from  such  existing  circumstances,  as  required 
them  to  dispense  with  order. 

It  is  difficult  to  find  from  the  minute,  what  was  the 
real  crime  alleged  against  us.  They  tell  you,  that  we 
had  seceded  from  the  Confession  of  Faith ;  that  they 
labored  in  vain  to  bring  us  back  to  the  standards  and 
doctrines  of  the  church ;  that  we  persisted  in  our  schis- 


BARTON    W.    STONE.  179 

matic  disposition,  &c.  It  is  thought  necessary,  even  in 
a  regular  charge,  that  such  crimes  be  alleged  as  appear 
from  the  word  of  God,  to  merit  the  censure  of  the 
church.  What  part  of  the  above  mentioned  conduct 
does  the  word  of  God  criminate?  Does  it  bind  us  to 
any  human  Confession  of  Faith,  as  a  standard?  Does 
it  absolutely  condemn  every  man,  as  unworthy  to  preach 
the  gospel,  who  cannot  be  brought  to  that  standard,  or 
its  peculiar  doctrines  ?  If  all  who  differ  from  them  in 
this  matter,  are  bound  to  cringe  to  their  authority  as  sa- 
cred, why  do  they  not  level  their  anathemas  at  others, 
as  independent  of  their  standards  as  we  ?  They  will 
grant  that  their  authority  does  not  extend  to  preachers 
of  other  persuasions;  we  ask,  then,  how  it  could  possi- 
bly extend  to  us,  when  we  declared  we  were  neither  of 
their  persuasion^  nor  under  their  jurisdiction  ?  Because 
their  committee  failed  to  reclaim  us  to  the  standards 
and  doctrines  of  the  church,  is  this  crime  of  such  a  na- 
ture, as  to  warrant  suspension  ?  How  did  Synod  know 
that  their  committee  had  used  arguments  sufficiently 
powerful  to  answer  this  end  ?  Because  we  had  consti- 
tuted ourselves  into  a  separate  Presbytery,  is  this  crime 
of  such  magnitude,  that  Scripture  authorizes  such  to  be 
suspended  ?  If  so,  they  have  no  right  to  preach,  in 
the  sight  of  God.  To  suspend  us  for  constituting  a  sep- 
arate Presbytery,  is  not  this  to  cut  off  at  a  blow,  every 
minister  since  the  Reformation  ?  Luther  and  his  follow- 
ers constituted  a  Presbytery,  separate  from  the  church 
of  Rome ;  Calvin  separated  from  Luther,  and  with  his 
followers  constituted  a  separate  Presbytery ;  and  so 
have  the  various  sects  of  Christians  ever  since.  Have 
these,  therefore,  no  right  to  preach,  according  to  the 
word  of  God  ?  If  not,  the  Synod,  in  their  act  of  sus- 
pension, have  virtually  suspended  themselves,  and  every 
minister  of  the  reformation  since  Luther.  They  say  we 
could  not  be  prevailed  upon  to  return  to  our  duty. — 
They  take  it  for  granted  that  it  was  our  duty  to  return  and 
follow  with  them  ;  and  for  the  neglect  of  this  duty  they 
pass  their  act  of  suspension!     We  have  the  judgment 


180  BIOGRAPHY    OF 

of  Christ  in  a  similar  case.  John,  in  the  name  of  his 
brethren,  lodged  a  verbal  complaint  against  a  certain  se- 
ceder,  whom  they  had  taken  under  a  "previous  orderly 
examination,"  and  silenced,  because  he  followed  not 
with  them.  But  Jesus  said,  "  forbid  him  not  ;  for  there 
is  no  man,  which  shall  do  a  miracle  in  my  name,  that 
can  lightly  speak  evil  of  me ;  for  he  that  is  not  against 
us,  is  on  our  part."  Can  it  be  a  crime  to  withdraw 
from  those  with  whom  we  cannot  remain  in  peace  ^ 
No !  it  is  the  inalienable  right  of  every  moral  agent, 
to  withdraw  from  that  society,  when  the  rights  of 
conscience  are  invaded.  If  the  Presbyterian  church, 
deprives  its  subjects  of  this  privilege,  it  must  be  tyran- 
nical. But  there  is  not  a  sentence  in  that  book  to  crimi- 
nate any  person  for  renouncing  its  authority.  Its  com- 
pilers were  too  w^ell  acquainted  with  the  rights  of  man, 
either  to  deny  the  privilege  of  withdrawing,  or  to  in- 
flict censure  on  any  for  doing  it.  For  proof  of  this, 
read  attentively  their  introduction  to  government  and 
discipline. 

It  may,  however,  be  alleged,  that  there  was  some- 
thing criminal  in  the  manner  of  our  withdrawing.  The 
book  of  discipline  admits  it  to  be  proper  to  suspend  a 
minister  for  contumacy^  which  is  a  refusal  to  attend 
Presbytery,  after  being  three  times  duly  cited,  to  answer 
for  atrocious  crimes,  of  which  he  is  accused.  (Forms 
of  proc.  chap.  2,  sec.  8.)  This  appears  to  be  the  only 
kind  of  contumacy  noticed  in  the  constitution  of  the 
Presbyterian  church.  It  may  be  supposed  that  a  minis- 
ter thus  cited,  may  not  only  refuse  to  appear,  but  may 
withdraw  from  under  the  jurisdiction  of  Presbytery. 
This  step  is  by  some  called  declinature^  a  higher  degree 
of  contumacy.  But  does  this  apply  to  our  case?  What 
was  the  atrocious  crime  laid  to  our  charge  ?  Where 
was  the  due  citation  ?  There  was  no  such  thing  in  the 
case,  and  therefore  contumacy  or  declinature  is  by  no 
means  applicable  to  our  case.  If  any  suppose  we  with- 
drew, lest  we  should  be  charged  with  atrocious  crimes, 
not  yet  stated ;  then  our  withdrawing  could  not  come 


BARTON    W.     STONE.  181 

under  the  charge  o^  declinature^  seeing  there  was  nothing 
to  decline.  Besides,  the  only  thing  of  which  we  were 
ever  accused,  and  which  could  give  occasion  for  a  fu- 
ture charge,  was  never  determined  by  the  protestant 
church  to  be  an  atrocious  crime. 

If  we  wished  to  decline  any  thing  on  the  occasion,  it 
was  vain  jangling  and  strife  of  words  to  no  profit,  on 
those  subjects  about  which  the  wisest  and  best  have 
differed.  All  judicial  authority  which  any  society  has 
over  an  individual,  is  in  consequence  of  a  voluntary 
compact,  tacitly  or  explicitly  made,  by  which  he  is  con- 
nected with  that  society  and  under  its  laws.  When 
such  compact  is  dissolved,  which  may  be  done  at  any 
time,  by  the  voluntary  act  of  the  individual,  the  authority 
ceases  of  course.  Our  voluntary  act,  in  putting  ourselves 
under  the  care  of  the  Presbytery,  put  it  in  their  power 
to  license,  ordain,  watch  over,  censure,  suspend,  or  de- 
pose, so  long  as  we  stood  in  that  connection  ;  but  when 
we  voluntarily  withdrew,  being  under  no  judicial  cen- 
sure, it  may  be  properly  said  we  withdrew  from  them 
all  that  power  over  us  which  we  had  given  them. 

When  the  church  is  satisfied  that  any  person  is  called 
of  God  to  preach  the  Gospel,  it  is  their  duty  to  encou- 
rage and  forward  him  to  the  work.  This  they  may  do 
by  their  Presbytery,  as  representatives  of  the  church,  as 
is  common  in  the  Presbyterian  government ;  or  they 
may  do  it  in  a  church  capacity,  as  is  done  by  the  Inde- 
pendent and  Baptist  churches.  When  the  church,  or 
their  representatives,  take  a  candidate  on  trial,  it  is  not 
with  a  view  to  call  and  authorize  him  to  preach,  but  to 
inquire  into  the  validity  of  that  call  and  authority  which 
he  professes  to  have  received  from  God.  If  they  ap- 
probate his  profession,  they  express  it  by  the  act  of 
licensure.  The  candidate  is  then  to  m-^Ve  full  proof 
of  his  ministry^  whether  it  be  from  heaven  or  from  men  ; 
and  when  the  church  is  satisfied,  they  manifest  it  by 
ordaining  him.  In  all  this  the  church  confers  no  power, 
human  or  divine ;  but  only  the  privilege  of  exercising 
the  power  and  authority  in  that  particular  society,  which 


182  BIOGRAPHY    OF 

they  believe  he  has  received  from  God.  This  privilege 
the  church  may  recall ;  the  candidate  may  forfeit,  or 
voluntarily  resign. 

But  neither  the  refusal  of  the  church,  his  own  forfeiture, 
nor  resignation  of  that  particular  privilege,  can  disannul 
the  original  call  of  God,  nor  the  obligation  of  the  candidate 
to  obey.  These  principles  are  confirmed,  both  by  the  New 
Testament  and  church  history.  Those  who  can  consult 
Dr.  Doddridge's  paraphrase  on  the  New  Testament, 
Moshiem's  Church  History,  and  Dr.  Watts's  Constitu- 
tion of  a  Christian  Church,  will  see  that  the  practice 
of  the  primitive  church,  in  such  matters,  was  exceed- 
ingly simple ;  and  according  to  the  principles  of  com- 
mon sense,  as  stated  above.  Some  have  supposed  that 
the  legal  authority,  for  transacting  church  business, 
wholly  independent  of  the  spirit  of  grace,  has  been 
committed  to  the  rulers  of  the  church  ;  so  that  the 
transactions  of  those  thus  authorized,  and  those  only, 
are  legal.  Now,  upon  this  principle,  none  have  legal 
authority  to  preach,  administer  ordinances,  &c.,  unless 
he  has  received  it  through  regular  succession  from  the 
Apostles.  This  regular  succession  has  been  so  often  bro- 
ken, that  it  is  impossible  ever  to  get  into  order  again,  un- 
less we  make  the  Church  of  Rome  the  standard,  and  return 
into  uniformity  with  it.  For  every  division  and  subdi- 
vision from  that  has  shared  the  same  fate  of  suspension, 
or  deposition.  This  was  the  case  with  Luther.  "  He 
was  commanded  (says  Dr.  Mosheim)  to  renounce  his 
errors  within  sixty  days,  and  cast  himself  upon  the 
clemency  of  the  Pope,  on  pain  of  excommunication. 
At  first  he  purposed  to  appeal  from  the  sentence  of  the 
lordly  pontiff  to  the  respectable  decision  of  a  general 
council :  but  as  he  foresaw  that  this  appeal  would  be 
treated  with  contempt  at  the  Court  of  Rome ;  and  that 
when  the  time  prescribed  for  his  recantation  was  elapsed, 
the  thunder  of  excommunication  would  be  leveled  at 
his  devoted  head,  he  judged  it  prudent  to  withdraw 
himself  voluntarily  from  the  communion  of  the  church 
of  Rome,  before  he  was  obliged  to  leave  it  by  force ; 


BARTON    W.    STONE.  183 

and  thus  to  render  the  new  bull  of  ejection  a  blow  in 
the  air,  an  exercise  of  authority  without  any  object  to 
act  upon.  At  the  same  time,  he  was  resolved  to  exe- 
cute this  wise  resolution  in  a  public  manner,  that  his 
voluntary  retreat  from  the  communion  of  a  corrupt  and 
superstitious  church  might  be  universally  known  before 
the  lordly  pontiff  had  prepared  his  ghostly  thunder. 
"With  this  view,  on  the  10th  of  December,  in  the  year 
1520,  he  had  a  pile  of  wood  erected  without  the  walls 
of  the  city  of  Wittemberg,  and  there,  in  the  presence 
of  a  prodigious  multitude  of  people,  of  all  ranks  and 
orders,  he  committed  to  the  flames,  both  the  bull  that 
had  been  published  against  him,  and  the  decretals,  and 
canons  relating  to  the  Pope's  supreme  jurisdiction. 
By  this  he  declared  to  the  world  he  was  no  longer  a 
subject  of  the  Roman  pontiff,  and  that  of  consequence 
the  sentence  of  excommunication,  which  was  daily  ex- 
pected from  Rome,  was  entirely  superfluous,  and  insig- 
nificant.* For  the  man  who  voluntarily  withdraws 
himself  from  any  society,  cannot,  with  any  appearance 
of  reason,  or  common  sense,  be  afterwards  forcibly  and 
authoritatively  excluded  from  it.  However,  he  only 
separated  himself  from  the  Church  of  Rome,  which 
considers  the  Pope  infallible,  and  not  from  the  church 
considered  in  a  more  extensive  sense  ;  notwithstanding, 
in  a  month  after  this  noble  and  important  step  had  been 
taken  by  the  Saxon  Reformer,  a  second  bull  was  issued 
against  him,  by  which  he  was  expelled  from  the  com- 
munion of  the  church,  for  having  insulted  the  majesty, 
and  having  disowned  the  supremacy  of  the  Roman 
pontiff.  He  was  also  condemned  the  next  year  by  the 
Diet  of  Worms,  as  a  schismatic,  a  notorious  and  obsti- 
nate heretic  ;.  and  the  severest  punishments  denounced 
against  those  who  should  receive,  entertain,  maintain, 
or  countenance  him,  either  by  acts  of  hospitality,  by 

*  The  Pope  might  have  published  to  the  churches  that  Luther  was  no 
longer  connected  with  the  JSee  of  Rome,  and  thus  have  warned  them 
against  him.  This  is  all  that  Synod  could  have  done,  respecting  us,  with 
any  appearance  of  reason  or  common  sense. 


184  BIOGRAPHY    OF 

conversation,  or  writing.  And  his  disciples,  adherents 
and  followers,  were  involved  in  the  same  condemna- 
tion."— Moshei?n^s  Eccl.  History^  Vol.  4,  pp.  51,  52, 
55.  Against  this  edict  the  reformed  party  protested, 
by  which  they  got  the  name  of  Protestants. 

Synod  were  of  a  different  opinion  from  Dr.  Mosheim, 
as  they  have  acted  on  the  very  same  principles  with  the 
lordly  pontiff :  and  to  justify  their  arbitrary  proceedings, 
and  consequently  those  of  the  Pope  with  respect  to 
Luther,  they  adduce  the  example  of  the  General  As- 
sembly in  the  case  of  Mr.  Birch.  (See  Cir.  p.  21.) 
But  any  one  who  will  read  the  minutes  of  that  reverend 
body,  will  see  that  they  acted  on  very  different  princi- 
ples. Mr.  Birch  had  never  been  a  member  of  their 
body,  but  was  only  entering  on  the  trials  necessary  for 
a  foreign  minister.  By  his  conduct  he  forfeited  a  right 
to  their  protection  or  encouragement,  and  became  liable 
to  judicial  censure,  or  suspension,  if  he  had  belonged 
to  their  body.  This  not  being  the  case,  they  only  de- 
termined to  have  no  more  to  do  with  him,  and  declared 
to  their  churches  a  plain  fact,  that  he  had  no  authority 
from  them  to  preach  the  gospel.  (See  the  minutes  of 
1803,  p.  14.)  "  Resolved,  that  in  consequence  of  his 
conduct,  and  also  of  his  never  having  been  in  regular 
communion  with  the  Presbyterian  church  in  the  United 
States  of  America,  the  General  Assembly  decline  all 
further  proceedings  with  Mr.  Birch,  and  declare  to  the 
people,  and  to  the  several  Presbyteries  in  their  connec- 
tion, that  he  is  a  person  henceforth  possessed  of  no  au- 
thority derived  from  our  church  to  exercise  any  part  of 
the  ministerial  functions."  It  is  pitiful  for  Synod  to 
misrepresent  and  disgrace  the  proceedings  of  that  re- 
spectable body,  to  justify  their  illegal  and  unreasonable 
conduct. 

On  the  above  extracts  from  Dr.  Mosheim,  we  also 
observe  that  Luther  was  guilty  of  the  crime  of  declina- 
ture. He  declined  the  jurisdiction  of  the  Church  of 
Rome,  when  charged  with  an  atrocious  crime,  to  avoid 
excommunication.    He  was  afterwards  excommunicated 


BARTON    W.    STONE.  185 

by  the  high  court  of  that  church.  His  sentence  was 
not  for  false  doctrine,  of  which  he  was  before  charged  ; 
but  for  insulting  the  majesty,  and  disowning  the  supre- 
macy of  the  Roman  pontiff;  and  also  for  schism.  And 
yet  he  did  not  withdraw  from  the  church  in  a  large 
sense,  but  from  that  part  of  it  only,  which  considered 
the  Pope  infallible.  In  like  manner,  we  have  not  sepa- 
rated from  the  Presbyterian  church  at  large  ;  but  from 
that  part  only,  which  considers  the  Confession  of  Faith 
infallible,  that  is,  as  the  standard  of  the  church.  How 
easy  it  is  to  see  the  similarity  between  Luther's  case 
and  ours  ;  and  yet  he  never  suspected  that  he  had  lost 
his  authority  to  preach,  nor  has  any  Protestant  since  his 
day  called  it  in  question. 

Synod  takes  it  for  granted  that  we  received  all  our 
authority  from  them  to  exercise  the  ministerial  functions, 
and  as  they  have  taken  it  away,  we  therefore  have  none. 
Let  us  apply  this  to  the  case  of  Luther :  if  he  received 
his  authority  from  the  Church  of  Rome,  and  this  au- 
thority was  taken  from  him,  through  what  medium, 
then,  has  it  been  transmitted  to  the  Synod  of  Kentucky? 
We  would  be  glad  to  see  authentic  testimonials  of  their 
spiritual  genealogy,  proving  their  orderly  descent  from  the 
Apostles  of  Christ.  Or  if  this  cannot  be  done,  we  must 
considerthem  as  illegitimate  as  ourselves.  It  is  common- 
ly used  as  an  apology  for  the  Saxon  Reformer,  that  the 
church  from  which  he  separated  was  so  corrupt  that  her 
suspension  was  wholly  invalid.  Let  this  be  granted, 
and  what  will  it  argue  ?  Certainly,  that  her  power  of 
ordination  was  also  invalid.  This  proves  at  once  that 
the  ordination,  not  only  of  Luther,  but  also  of  Calvin, 
and  every  other  Protestant  minister,  is  null  and  void ; 
seeing  they  all  received  their  ordination  from  that  cor- 
rupt church.  Therefore,  if  the  filthiness  of  the  Church 
of  Rome  is  taken  to  plaster  the  character  of  our  reform- 
ers, it  will  render  the  apostolic  authority  of  our  synodi- 
cal  brethren  not  only  suspicious,  but  absolutely  a  blank. 

As  the  proceedings  of  Synod  were  evidently  arbi- 
trary, and  unauthorized,  we  need  not  wonder  that  we 

Q 


186  BIOGRAPHY  OF 

are  represented  to  the  world  under  the  odious  name  of 
schismatics,  without  any  fair  statement  of  the  crime,  or 
evidence  to  support  it.  A  schismatic  is  one  who  aims 
to  divide  the  church  into  sects  and  parties ;  not  only  by 
separating  from  its  communion,  and  drawing  away  dis- 
ciples after  him,  but  also,  hy  loving  the  pre-eminence  in 
the  church,  receiving  not  the  brethren,  forbidding  them 
that  would,  and  casting  them  out  of  the  church,  as  did 
Diotrephes — 3  Epis.  of  John. 

We  have  before  proved,  that  merely  forming  a  sepa- 
rate association  is  not  schism;  provided  that  association 
be  not  intended  to  dissolve  the  union  and  communion 
of  the  church. 

But  the  Synod  takes  it  for  granted  that  a  separation 
from  their  reverend  body,  is  a  separation  from  the 
church  ;  thus  implicitly  declaring,  that  they  are  the  only 
true  church  on  earth.  We  would  hardly  have  thought 
that  a  body  of  men,  so  liberal  in  their  principles  as  to 
admit  Christians  of  other  denominations  to  their  commu- 
nion, would  exclude  those  of  their  own  for  merely 
renouncing  what  others  never  acknowledged.  Is  it  not 
confessed  by  all,  that  a  schismatic  spirit  and  a  party 
spirit  is  the  same  ?  If  so,  let  the  reader  judge  on  which 
side  the  party  spirit  operated  through  the  whole  of  this 
business.  Was  it  a  party  spirit  that  induced  the  preach- 
ers at  first  to  lay  aside  those  points  of  controversy  which 
had  been  a  means  of  keeping  the  children  of  God  apart } 
What  spirit  prevailed  in  Fleming  county  when  the  late 
revival  first  commenced;  when  Dr.  Campbell  and  Mr. 
Northcut,  a  Methodist  preacher,' .gathered  their  flocks 
together,  and  fed  them  at  the  same  table  ?  It  was  justly 
confessed  that  heaven  smiled  upon  the  union.  Was  it 
not  under  the  same  spirit  of  union  that  the  flame  spread 
to  the  east  and  to  the  west?  Let  bigotry  blush  and  be 
ashamed  at  the  recollection  !  But  when  former  things 
were  thus  forgotten,  and  former  differences  laid  aside, 
was  it  a  spirit  of  union  or  a  party  spirit  that  prompted 
some  who  were  spectators  only  of  this  glorious  work,  to 
bring  forward  those  speculative  opinions,  which,  at  that 


BARTON    W.    STONE.  187 

time  were  neither  publicly  disputed,  nor  combatted, 
and  involve  the  church  in  a  controversy  ?  This  may 
be  emphatically  said  to  he  dangerous  to  the  souls  of  men ^ 
and  hostile  to  the  interests  of  all  true  religion. 

We  neither  felt  nor  expressed  a  wish  to  leave  our 
own  society,  nor  proselyte  others  to  follow  us :  but  on 
this  ground  we  could  not  long  remain  in  peace.  The 
Bible  doctrine  was  too  simple  for  those  who  had  been 
accustomed  to  solve  riddles,  and  reconcile  contradic- 
tions. Read  attentively  the  complaints  laid  before 
Washington  Presbytery,  1801.  If  you  can  discern  be- 
tween your  right  hand  and  your  left,  you  must  see  that 
the  creed  of  a  party  is  preferred  to  the  Bible.  For 
what  was  this  party  creed  introduced  ?  To  establish 
doctrines  which  we  think  no  denomination  of  Christians 
on  earth  holds.  Such  as  this :  that  it  is  proper  for  a 
sinner  to  pray  without  faith,  &c. ,  &c.  Any  person  of  com- 
mon sense  knows  that  such  are  not  the  Catholic  prin- 
ciples of  Christianity.  Consequently  all  that  divide  the 
church  in  support  of  such  notions  must  be  schismatical 
When  these  extraordinary  sentiments  were  prudently 
cast  under  the  table,  peace  and  union  were  the  conse- 
quences ;  no  separation,  no  expulsion  was  threatened, 
till  the  meeting  of  Presbytery  at  Cincinnati,  1802. 
Whether  it  was  a  party  or  catholic  spirit  that  influenced 
tjie  proceedings  of  that  body,  let  the  humble  followers 
of  the  meek  and  lowly  Jesus  say :  let  them  take  the 
most  favorable  review  of  their  publication  against 
M'Nemar,  and  say  what  spirit  it  breathes  :  no  sentiment 
there  laid  open  to  view,  or  its  dangerous  tendency 
showed  ;  but  party  names  raised  from  the  dead  to  set 
Christians  at  variance.  Was  there  no  schismatic  design 
in  this  "^  W^as  there  no  expulsion  intended  ?  And  under 
what  pretext  ?  Not  for  a  deviation  from  the  plain  prin- 
ciples of  Christianity,  but  because  the  suspected  person 
would  not  be  bound  to  fight  under  a  party  standard,  and 
wound  his  fellow  Christians  around  him  with  the  arrows 
of  disputation.  Were  these  measures  (painful  and  al- 
most insupportable  as  they  were)  ever  resented  in  any 


188  BIOGRAPHY    OF 

way  to  produce  schism  ?  Instead  of  forming  designs  to 
effect  a  separation,  the  spirit  by  which  we  were  influ- 
enced, led  us  to  form  a  concert  of  prayer  for  those,  who 
we  believed  had  despitefuUy  used  us,  and  fatally  stab- 
bed the  cause  of  our  divine  Master.  When  the  fairest 
opportunity  was  offered  us,  at  Springfield,  of  rendering 
evil  for  evil,  and  railing  for  railing,  did  we  accept  it? 
No,  we  were  for  peace,  "but  when  we  spoke,  they 
were  for  war." — (p.  120-7.)  What  cause  of  offence, 
or  separation  did  we  give?  None  but  what  our  breth- 
ren had  given  in  the  same  place  before  ;  and  which  ex- 
perience had  confirmed  to  be  for  the  peace  of  the  church. 

If  our  measures  tended  to  unite,  the  protest  of  Messrs. 
Kemper  and  Wallace,  certainly  was  intended  to  divide. 
It  not  only  proved  its  intention  in  the  end,  but  the  au- 
thor of  it,  Mr.  Kemper,  actually  began  the  schism,  a 
few  weeks  after,  at  Beulah.  He  was  appointed  by 
Presbytery,  to  assist  in  the  administration  of  the  Lord's 
supper,  in  that  place.  He  attended,  but  publicly  re- 
fused to  administer  or  partake;  and  drew  off  as  many 
disciples  after  him,  as  he  could,  from  the  commu- 
nion of  the  church.  Thus  he  not  only  protested  against 
Presbytery,  renounced  its  authority,  but  voluntarily  sep- 
arated himself  from  the  communion  of  the  Presbyterian 
church.  He  not  only  began  the  schism,  but  incessant- 
ly promoted  it,  from  that  time  forward  ;  traversing  thp 
country  to  get  petitioners  against  us ;  and  finally,  as  an 
independent,  voluntarily  separated  from  us.  If  there 
is  a  division  in  our  communion,  let  Mr.  Kemper  be  con- 
sidered as  the  author  of  it.  If  the  Synod  choose  to 
join  in  the  communion  of  Mr.  Kemper,  and  shut  the 
door  against  Presbytery,  they  have  their  choice.  We 
mean  to  abide  in  the  same  principles  expressed  in  our 
protest.  We  neither  separate  from  their  communion, 
nor  exclude  them  from  ours. 

With  what  face,  then,  can  Synod  publish  to  the 
world,  that  we  are  the  schismatics,  the  partizans,  the 
dividers?  The  churches  know  too  well,  that  we  have 
been,  and  are  in  the  habit  of  a  general  communion,  and 


BARTON    W.    STONE.  189 

that  nothing  has  appeared  to  contradict  those  principles  ; 
and  it  is  notorious  in  the  place  where  this  scene  has 
been  transacted,  that  the  person  who  has  headed  the 
separation,  is  a  stickler  for  the  peculiarities  of  a  party; 
and  we  are  confident  the  reader  will  need  no  other 
proof,  than  to  turn  back  and  read  the  minute  from  his 
pen,  at  Cincinnati.  The  Synod,  in  following  the  above 
schismatic,  have  again  raised  their  standard,  which  for 
three  happy  years  had  been  gathering  dust.  The  lines 
will  probably  now  be  cleared ;  the  enemies  of  ortho- 
doxy, however  pious,  be  driven  out  of  the  pure  church, 
drowsy  bigots  recalled  to  arms,  and  another  bold  push 
made  to  Calvinize  the  world.  May  heaven  prevent  the 
furious  onset,  and  revive  in  the  breasts  of  Christians,  a 
spirit  of  forbearance  and  love!  And  may  we,  while 
we  go  under  the  name  of  scJdsmatics,  be  ever  kept  from 
the  thing.  It  is  not  uncommon  to  give  the  blow,  and 
raise  the  cry.  We  are  brought  up  to  public  view,  pro- 
nounced as  the  leaders  of  a  party,  thundered  against  by 
the  bull  of  suspension,  and  our  congregations  declared 
vacant !  Could  the  Synod  imagine  that  we  would  be 
silent  ?  No.  The  measures  carry  too  strong  marks  of 
ecclesiastical  tyranny,  to  influence  us  farther  than  we 
are  driven.  Were  we  sticklers  for  what  some  call  order, 
we  might  enter  upon  a  fair  and  candid  proof,  that  the 
Synod  of  Ky.  are  partisans,  headed  by  Mr.  Kemper,  and 
that  our  protest  was  simply  declining  to  follow  them  in 
their  career  of  separation.  We  are  confident  that  in 
the  nature  of  things,  it  remains  with  the  General  As- 
sembly to  say,  whether  we,  or  the  Synod,  belong  tc 
their  body ;  as  much  as  it  did  with  Synod  to  say, 
whether  the  Presbytery  of  Cincinnati,  or  that  of  Spring- 
field, should  be  taken  into  its  bosom. 

From  the  friendly  intercourse,  and  plans  of  union 
which  exist  between  the  General  Assembly  and  other 
churches,  we  cannot  suppose  that  reverend  body  con- 
siders the  Confession  of  Faith,  in  the  same  point  of 
light,  with  our  Synodical  brethren  ;  and  we  are  the 
more  confirmed  in  this  persuasion  by  the  following  ex- 


190  BIOGRAPHY    OF 

tract  from  the  minutes  of  their  last  session  :  "Resolved, 
that  the  Revs.  Drs.  Blair,  Tennant  and  Green  ;  the 
Rev.  Messrs.  Irvin,  Milledoler,  Linn,  Pott,  and  Jane- 
way,  be  a  committee  to  take  into  consideration  the  ex- 
pediency of  publishing  a  new  edition  of  the  Confession 
of  Faith,  &c.,  of  this  church;  to  consider  whether  any, 
and  if  any,  what  alterations,  ought  to  be  made  in  the 
said  Confession  of  Faith;  and  to  make  such  prepara- 
tory arrangements,  on  this  subject,  as  they  shall  judge 
proper;  and  report  to  next  Assembly."  If  any  inquire 
why  we  did  not  appeal  to  the  General  Assembly  ?  We 
answer,  it  appeared  to  us  unnecessary ;  because  the 
business  must  naturally  come  before  them,  through  the 
minutes  of  Synod.  David  did  not  immediately  go  to 
his  father-in-law  to  learn  his  disposition  towards  him, 
till  the  flying  arrows  determined  his  doom.  If  we  learn 
from  the  minutes  of  the  Assembly,  that  they  are  for 
peace,  we  are  near  at  hand,  and  ready  to  obey  the  sig- 
nal; but  if  otherwise,  our  empty  seats  must  so  remain. 
We  have  stated  notorious  facts,  and  now  let  every 
impartial  friend  to  order,  judge  for  himself  If  the 
prosecution  was  unprecedented,  and  disorderly,  from 
first  to  last,  let  the  candid  reader  say,  whether  it  was 
not  an  orderly  step  for  us  to  Vv^thdraw.  We  have  said 
in  our  protest,  that  we  only  withdrew  from  the  judica- 
tories with  which  we  stood  connected,  and  not  from  the 
church  ;  we  say  so  still.  They  have  beaten  us  uncon- 
demned,  being  Presbyterians,  and  then  would  cast  us 
out  of  the  church.  Nay,  their  letter  of  suspension  will 
not  do.  We  must  again  call  for  order,  and  desire  that 
body  to  produce  authority,  not  from  the  annals  of  the 
church  of  Scotland,  but  from  the  word  of  God,  or  at 
least  from  the  constitution  of  the  Presbyterian  church 
in  America,  to  justify  their  proceedings.  If  they  have 
suspended  us  without  authority,  the  General  Assembly 
will  have  to  say  whether  they  were  in  order  or  not.  So 
long  as  we  believe  their  proceedings  were  out  of  order, 
that  belief  will  bind  us  more  firmly  to  the  church. — 
The  hireling  may  flee  when  his  congregations  are  de- 


BARTON  W.   STONE.  191 

clared  vacant,  and  his  salary  called  in  ;  and  set  out  in 
search  of  another  benefice  ;  but  we  pledge  ourselves, 
through  the  grace  of  God,  to  stand  fast  in  the  unity  of 
the  spirit,  and  without  respect  of  persons,  endeavor  to 
gather  into  one,  the  children  of  God,  who  have  been 
*''•  scattered  in  the  cloudy  and  dark  day.'''* 


PART  SECOND. 

A  COMPENDIOUS  VIEW  OF  THE  GOSPEL.     BY  B.  W.   STONE. 
"  Search  the  Scriptures." — John. 

Having  given  a  short  history  of  the  various  circum- 
stances, which  have  gradually  contributed  to  bring 
about  our  separation,  from  those  bodies  with  which  we 
formerly  stood  connected  ;  and  the  consequences  result- 
ing from  them  ;  we  now  proceed  according  to  promise, 
to  state  our  views  of  the  gospel. 

Here  it  will  be  necessary  to  inform  the  reader,  that 
the  short  bounds  we  have  prescribed  for  the  present 
publication,  will  not  allow  us  to  enter  into  a  full  and 
particular  statement  of  the  various  things  which  we  con- 
ceive to  be  comprehended  in  the  gospel. 

We  are  aware  that  every  sentence  of  this  short  treatise 
will  be  viewed  with  a  jealous  eye.  By  some  we  shall 
probably  be  considered  as  Antinomians  ;  by  others,  Ar- 
minians.  Should  we  attempt  to  evade  the  censures  of 
the  critic  on  either  side,  we  would  wander  from  our 
purpose  ;  which  is  to  satisfy  the  inquiries  of  Christians, 
and  prevent  misrepresentation. 

In  order  to  do  this,  we  shall  consider  human  deprav- 
ity, regeneration,  the  means  by  which  it  is  effected,  in- 
cluding faith,  and  answer  objections. 

I.  HUMAN  DEPRAVITY. 
That  mankind  are  depraved,  is  a  lamentable  truth, 


192  EIOGllAPHY    OF 

abundantly  attested  by  the  word  of  God,  and  confirmed 
by  universal  experience  and  observation.  To  quote 
the  many  passages  of  Scripture  which  prove  this  point, 
would  be  to  transcribe  a  great  part  of  the  Bible.  Let 
it  suffice  to  say,  that  Jews  and  Gentiles  are  all  under 
sin  ;  destitute  of  the  image  of  God,  and  dead  in  tres- 
spasses and  sins.  This  death  consists  in  being  carnally 
ninded  ;  for  to  be  carnally  minded  is  death.  This  car- 
nal mind  is  enmity  against  God  ;  for  it  is  not  subject  to 
the  law  of  God,  neither  indeed  can  be.  All  are  in 
want  of  what  they  were  made  to  enjoy,  which  is  God  ; 
and  have  a  propensity  to  satisfy  that  want  with  meaner 
things.  Hence  arise  the  busy  pursuits,  the  incessant 
labors,  and  the  universal  cry  of  a  distracted,  disap- 
pointed world.  Who  will  show  us  any  goo dl^ 

Such  is  the  sinful,  ruined,  miserable  state  of  the 
world.  Yet,  though  man  be  thus  alienated  from  God, 
and  prone  to  evil,  he  possesses  rational  faculties,  capable 
of  knowing  and  enjoying  God.  If  not,  he  has  ceased 
to  be  a  moral  agent,  and  consequently  is  no  longer  a  fit 
subject  of  moral  government.  He  is  a  machine,  inca- 
pable of  rational  happiness.  But  this  we  believe  none 
will  assert.  Still,  though  a  moral  agent,  yet  he  is  de- 
praved. The  crown  is  fallen  from  our  head  : — w^o  unto 
us  that  we  have  sinned. 

H.  REGENERATION. 

That  mankind  must  be  regenerated  before  they  can 
see  the  kingdom  of  God,  is  a  truth  as  evident  from  the 
word  of  God,  as  human  depravity  ;  and  is  acknowledg- 
ed by  the  generality  of  Christians.  See  John  iii.  3 — 
"  Except  a  man  be  born  agam,  he  cannot  see  the  king- 
dom of  God.  Marvel  not  that  I  said  unto  thee,  ye 
must  be  born  again." — lb.  7.  To  be  born  again,  is  to 
be  renewed  in  knowledge,  righteousness,  and  true  holi- 
ness, after  the  image  of  God.  Col.  iii.  9,  10 — "  Lie 
not  one  to  another,  seeing  that  ye  have  put  off  the  old 
man  with  his  deeds  ;  and  have  put  on  the  new  man, 
which  is  renewed  in  knowledge  after  the  image  of  him 


BARTON    W.    STONE.  193 

that  created  him."  "  That  ye  put  off  the  old  man, 
which  is  corrupt,  and  that  ye  put  on  the  new  man,  which, 
after  God,  is  created  in  righteousness  and  true  holiness." 
— Eph.  iv.  24.  It  is  sometimes  described  by  being 
"reconciled  to  God." — Rom.  v.  10.  Sometimes  by 
being  "  made  partakers  of  the  divine  nature." — 2  Pet. 
i.  4.  Sometimes  by  having  received  "  divine  life." — 
1  J.  V.  12.  But  it  is  more  fully  explained  in  2  Cor.  iii. 
IS — "  But  we  all,  with  open  face,  beholding  as  in  a 
glass,  the  glory  of  the  Lord,  are  changed  into  the  same 
image,  from  glory  to  glory,  even  as  by  the  spirit  of  the 
Lord."  It  may  here  be  inquired.  Who  is  the  author  of 
this  great  work,  or  change  ?  We  answer — God.  "  For 
we  are  his  workmanship,  created  in  Christ  Jesus,  unto 
good  works." — Eph.  ii.  10.  And  "  Of  his  own  will 
begat  he  us." — James  i.  IS.  This  work  can  no  more  be 
effected  by  human  wisdom  and  power,  than  the  "Ethi- 
opian can  change  his  skin,  or  the  Leopard  his  spot. " — Jer. 
xiii.  23.  It  may  be  further  inquired,  By  what  means 
does  God  effect  this  work  in  the  soul  ?  We  answer, 
by,  or  with  "  the  word  of  truth." — Ja.  i.  IS.  But  be- 
fore we  answer  the  inquiry  fully,  we  shall  consider  our 
next  proposition. 

III.  THE  GOSPEL. 

The  gospel  is  "  Good  tidings  of  great  joy  which  shall 
be  to  all  people." — Luke  ii.  10.  An  epitome  of  which 
is  found  in  these  words.  John  iii.  16 — "  God  so  loved 
the  world  that  he  gave  his  only  begotten  Son,  that  who- 
soever believeth  on  him,  should  not  perish,  but  have 
everlasting  life."  The  love  of  God  is  the  spring,  or 
moving  cause  of  all  the  benefits  of  the  gospel.  His 
love  to  the  fallen  world  is  absolute,  and  must  be  so  de- 
clared to  mankind.  To  say  that  God  loved  us,  on  con- 
dition that  we  should  love  him,  would  destroy  the  very 
idea  of  the  gospel.  "We  love  him,  because  he  first  loved 
us." — 1  John  iv.  19.  And  "  herein  is  love,  not  that  we 
loved  God,  but  that  he  first  loved  us." — 1  John  iv.  10. 
The  world,  the  whole  world  of  mankind,  is  the  object 

R 


194  BIOGRAPHY    OF 

of  God's  love,  and  to  which  he  has  given  his  Son.  But 
lest  the  light  of  this  glaring  truth  should  shine  too 
brightly,  some  have  artfully  cast  a  veil  over  it,  asserting 
that  it  was  the  elect  world  that  God  loved,  and  to  whom 
alone  he  gave  his  Son.  Of  such  a  world  the  Scripture 
no  where  speaks ;  but  declares  that  the  application  of 
the  term  world,  to  the  elect,  is  highly  improper.  John  xv. 
19 — "If  ye  were  of  the  world,  the  world  would  love  his 
own  ;  but  because  ye  are  not  of  the  world,  but  I  have 
chosen  you  out  of  the  world,  therefore  the  world  hateth 
you."  But  that  the  whole  world  is  the  object  of  God's 
love,  and  that  Christ  is  given  to  all,  without  exception, 
is  evident,  from  the  following  arguments : 

1.  Because  Christ  is  constituted  the  Saviour  of  the 
world.  John  iii.  17 — "  For  God  sent  not  his  Son  into 
the  world  to  condemn  the  world,  but  that  the  world 
through  him  might  be  saved."  John  xii.  47 — '^  I  came 
not  to  judge  the  world,  but  to  save  the  world."  John 
vi.  32,  33 — "  But  my  Father  giveth  you  the  true  bread 
from  heaven.  For  the  bread  of  God  is  he  that  cometh 
down  from  heaven,  and  giveth  life  unto  the  world." 
1  Tim.  iv.  10 — "Who  is  the  Saviour  of  all  men,  espe- 
cially of  them  that  believe."  1  John  iv.  14 — "  We 
have  seen,  and  do  testify,  that  the  Father  sent  the  Son 
to  be  the  Saviour  of  the  world."  From  these,  and 
similar  passages,  we  conclude  that  Jesus  Christ  is,  by 
office,  the  Saviour  of  the  world  ;  and  therefore,  as  such, 
was  given  to  the  world. 

2.  This  truth  is  farther  evident,  from  the  many  invi- 
tations, calls,  and  intreaties  to  all  mankind  to  believe  on 
him,  and  come  to  him,  as  their  Saviour,  and  freely  re- 
ceive his  offered  gifts.  Isai.  xlv.  22 — "  Look  unto  me, 
and  be  ye  saved,  all  the  ends  of  the  earth  ;  for  I  am  God, 
and  there  is  none  else."  Mat.  xi.  28 — "Come  unto  me, 
all  ye  that  labor  and  are  heavy  laden,  and  I  will  give 
you  rest."  Isai.  Iv.  1 — "  Ho,  every  one  that  thirsteth, 
come  ye  to  the  waters,"  &c.  Rev.  xxii.  17 — "And 
the  Spirit  and  the  bride  say  come,  and  let  him  that  hear- 
eth  say  come,  and  let  him  that  is  athirst,  come  ;  and 


BARTON    W.     STONE.  195 

whosoever  will,  let  him  take  the  water  of  life  freely." 
Luke  xiv.  17 — "Come,  for  all  things  are  now  ready." 
Now  how  can  we  account  for  these  invitations  and  offers 
made  to  all,  if  Christ  be  not  given  to  all?  How  could 
we  reconcile  the  conduct  of  a  prince  or  sovereign,  who 
should  propose  terms  of  pardon  and  peace  to  his  rebel- 
lious subjects,  when  at  the  same  time  substantial  reasons 
existed  why  he  could  not  accede  to  his  own  proposals? 
If  Christ  be  not  given  to  the  whole  world,  that  part  to 
Avhich  he  is  not  given  have  no  right  to  any  thing  in  him, 
more  than  the  fallen  angels  ;  and  cannot  be  invited  to 
receive  Christ  or  his  benefits  in  truth  and  sincerity. 
Besides,  how  can  their  punishment  be  aggravated  for 
rejecting  Christ,  when  he  never  was,  nor  can  be  offered 
to  them  in  sincerity  and  truth  ? 

3.  But  that  Christ  is  given,  and  can  be  sincerely  of- 
fered to  the  world,  is  farther  evident,  because  "  He 
died  for  all."  "For  the  love  of  Christ  constraineth  us, 
because  we  thus  judge,  that  if  one  died  for  all,  then 
were  all  dead  :  And  that  he  died  for  all,  that  they  which 
live  should  not  henceforth  live  unto  themselves,  but 
unto  him  that  died  for  them."— 2  Cor.  v.  14, 15.  "Who 
gave  himself  a  ransom  for  all  to  be  testified  in  due  time. " 
— 1  Tim.  ii.  6.  "  But  we  see  Jesus,  who  was  made  a 
little  lower  than  the  angels,  for  the  suffering  of  death 
crowned  with  glory  and  honor,  that  he,  by  the  grace 
of  God,  should  taste  death  for  every  man." — Heb.  ii.  9. 
"  But  there  were  false  prophets  also  among  the  people, 
even  as  there  shall  be  false  teachers  among  you,  who 
privily  shall  bring  in  damnable  heresies,  even  denying 
the  Lord  that  bought  them,  and  bring  upon  themselves 
swift  destruction." — 2  Peter  ii.  1.  "  Behold  the  Lamb 
of  God,  that  taketh  away  the  sin  of  the  world." — John 
i.  29.  Many  glosses  have  been  put  upon  these  and 
similar  passages  of  Scripture  ;  yet  the  light  will  beam 
forth.  Many  veils  have  been  drawn  over  them,  yet  can- 
dor will  strip  them  off. 

It  is  a  truth,  that  all  mankind  are  given  to  Christ,  the 
mediator.     "All  things  are  delivered  unto  me  of  my 


196  BIOGRAPHY    OF 

Father."— Mat.  xi.  27,  and  Luke  x.  22.  "  The  Father 
loveth  the  Son,  and  hath  given  all  things  into  his  hands." 
— John  iii.  35.  "  The  heathen  are  given  to  him  for  an 
inheritance,  and  the  uttermost  parts  of  the  earth  for  a 
possession." — Psalm  ii.  8. 

That  Christ  died  for  all,  is  still  farther  evident,  be- 
cause sinners  who  hear  the  gospel,  shall  finally  be  con- 
demned, for  not  believing  and  obeying  it.  "  He  that 
believeth  on  him  is  not  condemned,  but  he  that  believeth 
not,  is  condemned  already;  because  he  hath  not  believed 
in  the  name  of  the  only  begotten  Son  of  God." — John 
iii.  18.  "  The  Lord  Jesus  shall  be  revealed  from  hea- 
ven, with  his  mighty  angels,  in  flaming  fire  ;  taking 
vengeance  on  them  that  know  not  God,  and  obey  not 
the  gospel  of  our  Lord  Jesus  Christ."  "  He  that  re- 
jecteth  me,  and  receiveth  not  my  words,  hath  one  that 
judgeth  him  ;  the  word  that  I  have  spoken,  the  same 
shall  judge  him  in  the  last  day." — John  xii.  48.  "  So 
speak  ye,  and  so  do,  as  they  that  shall  be  judged  by 
the  law  of  liberty." — James  ii.  12.  "And  this  is  his 
commandment,  that  we  should  believe  on  the  name  of 
his  Son  Jesus  Christ." — 1  John  iii.  23.  All  to  whom 
the  gospel  is  preached  are,  therefore,  required  on  pain 
of  damnation,  to  believe  in  Christ  for  righteousness  and 
salvation.  But  how  can  this  be  required  of  those  for 
whom  Christ  never  died  to  procure  salvation  ?  If  such 
are  required  to  believe,  they  are  required  to  believe  an 
untruth,  (see  remarks  on  the  Confession,)  and  can  we 
think  that  the  judge  of  all  the  earth  would  condemn  his 
creatures  for  not  believing  a  lie  ?  God  forbid  !  There- 
fore, as  all  to  whom  the  gospel  is  preached,  are  required 
to  believe  in  Christ,  on  pain  of  damnation,  it  follows, 
that  he  died  for  all !  If  Christ  died  exclusively  for  a 
part  of  the  human  race,  unbelief  follows  of  course. 
The  scheme  furnishes  no  proper  foundation  for  any  one, 
to  make  an  application  of  the  promises  to  himself  And 
no  one,  holding  this  system,  will  believe  until  his  mind 
is  drawn  ofi'from  it,  and  his  attention  fixed  on  the  word, 
the  promise  of  a  faithful  God.     Under  the  influence  of 


BARTON    W.    STONE.  197 

this  principle,  he  must  remain  for  ever  in  unbelief.  He 
can  have  no  evidence  that  Christ  died  for  him,  and  if 
he  should  attempt  to  believe  on  him,  it  would  be  pre- 
sumption. But  if  he  take  God  to  mean  what  he  says, 
that  he  has  no  pleasure  in  the  death  of  the  sinner — that 
he  is  not  willing  any  should  perish,  and  therefore  gave 
his  Son  a  ransom  for  all,  then  every  sinner  is  one  of  the 
number,  and  has  a  sufficient  warrant  to  believe.  For 
these  and  similar  reasons,  it  is  evident  that  Chiist  died 
for  all,  and  therefore  is  given  to  all.  "  That  whosoever 
believeth  on  him  should  not  perish,  but  have  everlasting 
life."  Thus  we  see  the  general  proposition,  that  Christ 
is  given  to  the  whole  worlds  sufficiently  established.  And 
as  Christ  is  given,  so  with  him  is  all  his  fulness  given, 
or  all  that  is  in  him.  For  we  have  no  authority  to  be- 
lieve that  a  partial  Christ  is  given,  or  offi^red  to  any. 

Christ  is  not  divided.  "He  that  spared  not  his 
own  Son,  but  delivered  him  up  for  us  all,  how  shall 
he  not  with  him  also  freely  give  us  all  things?" — Rom. 
viii.  32.  In  him  is  fulness  of  salvation,  pardon,  eter- 
nal life,  grace,  wisdom,  righteousness,  sanctification, 
and  redemption,  the  fulness  of  the  spirit ;  in  a  word,  all 
the  benefits  he  procured  by  his  death,  and  which  he 
afterwards  received  as  gifts  for  men,  even  for  the 
rebellious,  when  he  ascended  in  triumph  to  his  Father. 
— Psalm  Ixviii.  18. 

That  there  is  complete  salvation  in  Christ  is  a  glorious 
truth,  which  his  very  name  imports.  Mat.  i.  21 — 
"Thou  shalt  call  his  name  Jesus,  for  he  shall  save  his 
people  from  their  sins."  A  truth  evident  from  his  office, 
he  was  sent  to  be  the  Saviour  of  the  world,  from  his 
promise.  "He  that  believeth  shall  be  saved."  "Nei- 
ther is  there  salvation  in  any  other." — Acts  iv.  12. 
Pardon  of  sin  is  given  in  Christ.  "  But  that  ye  may 
know  that  the  Son  of  man  hath  power  on  earth  to  forgive 
sins,  (then  saith  he  to  the  sick  of  the  palsy,)  arise,  take 
up  thy  bed,  and  go  to  thine  house." — Mat.  ix.  6.  "  Him 
hath  God  exalted — to  give  repentance  to  Israel,  and 
remission    of   sins." — Acts  v.   31.     Eternal  life  is  in 


198  BIOGRAPHY    OF 

Christ,  and  given  with  him.  "  This  is  the  record,  that 
God  hath  given  to  us  eternal  life,  and  this  life  is  in  his 
Son.  He  that  hath  the  Son  hath  life,  and  he  that  hath 
not  the  Son  of  God  hath  not  life." — 1  John  v.  11,  12. 
"  In  him  was  life,  and  the  life  was  the  light  of  men." — 
John  i.  4.  "  I  am  the  resurrection  and  the  life  ;  he  that 
belie veth  on  me,thoughhe  w^ere  dead,  yet  shall  he  live." 
— John  xi.  25.  "  This  is  the  true  God,  and  eternal  life." 
— 1  John  V.  20.  In  him  is  the  fulness  of  grace.  "  And 
the  word  was  made  flesh,  and  dwelt  among  us — full  of 
grace  and  truth." — John  i.  14.  "And  of  his  fulness 
have  all  we  received  and  grace  for  grace." — John  i.  16. 
Wisdom,  righteousness,  sanctilication,  and  redemption, 
are  in  Christ — 1  Cor.  i.  30,  and  given  wdth  him  to  the 
world.  "  I  will  give  thee,  for  a  covenant  of  the  people, 
for  a  light  of  the  Gentiles,  to  open  the  blind  eyes,"  &c. — 
Isai.  xlix.  6.  "That  was  the  true  light, which  lighteth 
every  man  that  cometh  into  the  world." — John  i.  9.  "  I 
am  the  light  of  the  world  ;  he  that  followeth  me  shall 
not  walk  in  darkness,  but  shall  have  the  light  of  life." 
— John  viii.  12.  "  In  whom  are  hid  all  the  treasures 
of  wisdom  and  knowledge." — Col.  ii.  3.  "He  is  the 
Lord  our  righteousness." — Jer.  xxiii.  6.  The  fulness 
of  the  spirit  is  in  Christ,  by  which  we  understand  his 
enlightening,  quickening,  and  sanctifying  influences. 
"In  him  dwelleth  all  the  fulness  of  the  God-head  bodi- 
ly."— Col.  ii.  9  ;  John  iii.  34.  "Therefore  being  by  the 
right  hand  of  God  exalted,  and  having  received  of  the 
Father  the  promise  of  the  Holy  Spirit,  he  hath  shed 
forth  this  which  ye  now  see  and  hear." — Acts  ii.  33. 
The  gifts  which  Christ  received  from  the  Father,  were 
for  men,  even  for  the  rebellious. — Psalm  Ixviii.  18. 
"  Then  Peter  said  unto  them,  repent  and  be  baptized 
every  one  of  you,  in  the  name  of  the  Lord  Jesus,  and 
ye  shall  receive  the  gift  of  the  Holy  Ghost.  For  the 
promise  is  unto  you  and  your  children,  and  all  that  are 
afar  off,  even  as  many  as  the  Lord  our  God  shall  call." 
— Acts  ii.  38,  39.  These  are  the  provisions  of  the  gos- 
pel, equal  to  our  most  enlarged  capacities,  boundless  as 


BARTON    W.     STONE.  199 

our  desires,  and  infinite  as  our  wants.  They  are  all 
treasured  up  in  Jesus,  and  with  him  are  given  to  a  lost 
world,  as  we  have  just  seen.  They  are  freely  and  ab- 
solutely given,  suspended  on  no  condition  whatever. — 
They  are  represented  by  a  feast,  which  was  prepared 
for  sinners.  See  Prov.  ix.  1  to  5. — "Wisdom  hath 
builded  her  house,  she  hath  hewn  out  her  seven  pillars  ; 
she  hath  killed  her  beasts,  she  hath  mingled  her  wine  ; 
she  hath  also  furnished  her  table  ;  she  hath  sent  forth 
her  maidens  ;  she  crieth  upon  the  high  places  of  the 
city  ;  whoso  is  simple  let  him  turn  in  hither  ;  as  for  him 
that  lacketh  understanding,  she  saith  to  him,  come  eat 
of  my  bread,  and  drink  of  my  wine,  which  I  have 
mingled." 

Here  you  see  that  the  feast  was  absolutely  prepared, 
and  offered  freely.  Those  who  were  invited,  had  no 
hand  in  preparing  the  provisions.  All  were  ready  fur- 
nished, before  the  guests  were  invited — before  they 
heard  of  it ;  consequently  could  have  had  no  hand  in 
it.  They  were  bidden,  and  were  only  to  come  and  re- 
ceive what  was  so  freely  given,  and  prepared  for  them. 

In  Luke  xiv.  16-25,  we  have  the  same  truth  taught 
us  by  our  Lord  himself.  "A  certain  man  made  a  great 
supper,  and  bade  many,  and  sent  his  servants  at  supper 
time  to  say  to  them  that  were  bidden,  come,  for  all 
things  are  now  ready."  This  great  supper  was  abso- 
lutely provided  ;  and  when  the  servants  went  out  to  call 
those  that  were  bidden,  they  expressed  no  doubt  re- 
specting the  provision,  no  uncertainty  ;  they  held  up  no 
condition,  they  required  no  qualification,  as  necessary 
in  the  guests.  They  declared  absolutely  and  unequivo- 
cally, that  all  things  were  7iow  ready.  The  appetites  of 
the  guests,  did  not  create  the  benevolence  of  the  giver ; 
their  believing  the  report  of  the  servants,  did  not  set 
one  dish  on  the  table;  nor  did  their  coming  give  the 
food  its  nourishing  quality.  All  things  remained  the 
same,  whether  they  came  and  partook,  or  staid  away. 
So,  we  cannot  be  beforehand  with  God,  in  any  of  his 
dispensations  of  grace.     The  Lord  Jesus  requires  no 


200  BIOGRAPHY    OF 

distinguishing  qualifications  to  bring  us  within  the  reach 
of  his  Almighty  arm.  He  saves  freely  and  voluntarily. 
He  delights  in  the  work  of  saving  sinners.  His  very 
heart  breathes  forgiveness,  and  he  rejoices  over  them, 
as  a  bridegroom  rejoices  over  his  bride.  In  this  respect 
every  sinner  stands  upon  equal  ground  ;  there  is  no  differ- 
ence between  the  king  and  the  beggar.  He  lays  down 
before  he  takes  up,  and  strews  before  he  gathers. — ■ 
Neither  does  he  require  the  help  of  his  helpless  crea- 
tures ;  his  own  arm  brings  salvation  ;  we  are  his  work- 
manship. He  does  not  divide  the  work,  nor  take  a  sin- 
ner in  hand  to  finish  what  he  had  begun.  He  calls  all 
the  ends  of  the  earth  to  look  unto  him,  and  be  saved; 
saved,  not  in  part,  but  in  whole,  from  beginning  to  end. 

The  gospel  contains  facts  in  themselves,  which  re- 
quire nothing  from  us,  to  make  them  true.  It  is  a  fact, 
that  the  great  supper  was  prepared,  whether  those  invi- 
ted believed  it  or  not ;  or  whether  they  came  and  par- 
took of  it  or  not.  Their  believing  the  fact,  could  not 
make  it  more  true.  So  it  is  a  fact,  that  God  has  abso- 
lutely given  his  Son  to  the  world,  with  all  his  fulness ; 
whether  we  believe  or  disbelieve ;  whether  we  receive  or 
reject  the  gift.  To  insert  any  condition  in  the  gospel, 
on  which  its  truth  should  depend,  would  be  to  destroy 
its  very  nature  ;  or  to  cover  it  with  such  a  mist  of  dark- 
ness that  no  one  could  see  its  reality.  Thus  to  say, 
that  Christ  died  for  us,  on  condition  we  should  believe 
in  him,  is  to  cast  a  veil  over  the  truth  ;  for  we  should 
then  have  no  certain  end  of  his  death,  and  therefore  no 
foundation  for  our  faith. 

The  absolute  freeness  of  the  provisions  in  Christ,  is 
represented  by  the  manna  provided  for  the  Israelites 
in  the  wilderness — John  vi.  32.  The  manna  was  given 
to  all,  without  exception,  to  those  who  loathed  it,  as 
well  as  those  who  loved  it.  For  the  same  reason 
the  provisions  of  the  gospel  are  very  frequently  repre- 
sented by  water;  as  in  Isaiah  Iv.  1.  "Ho,  every  one 
that  thirsteth,  come  ye  to  the  waters ;  and  he  that  hath 
no  money;  come  ye,  buy  and  eat;  yea  come  and  buy 


BARTON    W.    STONE.  201 

wine  and  milk  without  money,  and  without  price." — 
"The  Spirit  and  the  bride  say,  come  ;  and  let  him  that 
heareth,  say,  come  ;  and  let  him  that  is  athirst  come  ; 
and  whosoever  will,  let  him  take  the  water  of  life  free- 
ly."— Rev.  xxii.  17.  Water  is  free  to  all,  and  no 
money  or  price  is  required  to  purchase.  So  are  the  pro- 
visions of  the  gospel.  No  good  works,  no  qualifications 
are  previously  required  ;  no  time  is  allowed  to  obtain 
them.  But  all  are  exhorted  now,  immediately  to  come  : 
^^  For,  behold,  now  is  the  accepted  time,  now  is  the  day 
of  salvation."  And,  "To-day  if  ye  will  hear  his  voice 
harden  not  your  hearts."  Whatever  the  situation  of 
the  sinner  may  be — though  his  sins  be  like  crimson, 
and  for  multitude  like  the  sand  on  the  sea  shore  ;  yet 
has  he  a  sufficient  warrant  now  to  believe  the  gospel, 
and  receive  its  provisions.  For  if  the  gospel  does  not 
authorize  him  now  to  receive  its  provisions,  it  does  not 
suit  him  now ;  and  while  he  goes  to  seek  for  qualifica- 
tions, death  may  put  a  final  period  both  to  the  means 
and  the  end.  Besides,  if  the  gospel  require  previous 
qualifications,  while  the  sinner  is  seeking  them  he  is 
obeying  it ;  and  should  death  in  the  mean  time  carry 
him  off,  he  could  not  be  condemned  on  the  principles 
of  the  gospel.  Nor  could  he  be  saved ;  for  he  is  yet 
without  the  provisions  of  the  gospel,  and  therefore  des- 
titute of  spiritual  and  eternal  life.  These  qualifications, 
by  whatever  name  they  may  be  called,  are  legal ;  and 
instead  of  preparing  the  soul  to  receive  the  gospel,  they 
are  turning  it  away  from  Jesus  Christ. 

The  gospel  then  invites  all  to  come  now,  and  at  no 
other  time.  Therefore  it  bids  all  welcome,  just  as  they 
are.  But  lest  any  should,  after  all,  be  discouraged, 
God  proclaims  his  disposition  to  sinners  in  such  lan- 
guage and  in  such  a  manner  as  to  remove  every  doubt 
and  fear.  "As  I  live,  saith  the  Lord  God,  I  have  no 
pleasure  in  the  death  of  the  wicked  ;  but  that  the  wick- 
ed turn  from  his  way  and  live  ;  turn  ye,  turn  ye,  for  why 
will  ye  die?" — Ezek.  xxxiii.  11.  "The  Lord  is  long- 
suffering  to  us  ward,  not  willing  that  any  should  perish, 


^^  BIOGRAPHY  OF 

but  that  all  should  come  to  repentance." — 2  Peter  iii.  9. 
*'Who  will  have  all  men  to  be  saved,  and  come  to  the 
knowledge  of  the  truth." — 1  Tim.  ii.  4.  "He  waits  to 
be  gracious." — Isaiah  xxx.  18.  "God  was  in  Christ, 
reconciling  the  world  to  himself,  not  imputing  their 
trespasses  unto  them." — 2  Cor.  v.  19.  "God  is  love." 
— 1  John  iv.  16. 

God  sits  upon  the  mercy-seat  to  dispense"  grace  and 
mercy  to  a  lost  race.  None  but  sinners  need  mercy  ; 
therefore  none  but  sinners  have  any  business  at  the 
mercy-seat,  and  no  other  character  does  God  receive 
there.  The  rich  he  sends  empty  away — Christ  came 
not  to  call  the  righteous,  but  sinners  to  repentance. — 
The  whole  need  not  a  physician,  but  they  that  are  sick. 
This  man  (Christ  Jesus)  receiveth  sinners,  the  poor,  the 
maimed,  the  halt,  the  blind,  the  chief  of  sinners.  If  Christ 
receiveth  sinners  only,  then  every  attempt  of  the  sinner 
to  make  his  condition  better,  before  he  comes  to  Christ, 
is  an  attempt  to  throw  himself  out  of  the  reach  of 
Christ,  and  of  mercy.  As  long  as  he  remains  out  of 
Christ,  he  remains  out  of  the  way^  the  truth,  and  the  life. 
This  we  conceive  to  be  that  gospel,  which  Christ  com- 
missioned his  apostles  "to  preach  to  every  creature,  in 
all  the  world." — Mark  xvi.  15.  "  To  as  many  as  they 
should  find."— Mat,  xxii.  9. 

IV.  THE  GOSPEL  THE  MEANS  OF  REGENERA- 
TION. 

We  now  proceed  to  prove  that  the  gospel  is  the 
means  of  regeneration.  This  truth  is  abundantly  man- 
ifest from  the  following  Scriptures  :  "Being  born  again, 
not  of  corruptible  seed,  but  of  incorruptible,  by  the 
word  of  God,  which  liveth  and  abideth  forever." — 1 
Peter  i.  23.  The  word  of  God  is  the  seed  of  regener- 
ation, called  incorruptible  seed.  "Of  his  own  will  begat 
he  us,  with  the  word  of  truth." — James  i.  18.  "The 
law  of  the  Spirit  of  life  in  Christ  Jesus,  hath  made  me 
free  from  the  law  of  sin  and  death." — Romans  viii.  2. 
"In  Christ  Jesus  I  have  begotten  you  through  the  gos- 


BARTON  W.   STONE.  203 

pel." — 1  Cor.  iv.  15.  "Now  ye  are  clean  through  the 
word,  which  I  have  spoken  unto  you." — John  xv.  3. 
"Sanctify  them  through  thy  truth;  thy  word  is  truth." 
— John  xvii.  17.  "  Having  therefore,  these  promises, 
dearly  beloved,  let  us  cleanse  ourselves  from  all  filthi- 
ness  of  the  flesh  and  spirit,  perfecting  holiness  in  the 
fear  of  God." — 2  Cor.  vii.  1.  "Whereby  are  given 
unto  us  exceeding  great  and  precious  promises,  that  by 
these  ye  might  be  partakers  of  the  divine  nature." — 2 
Peter  i.  4.  "But  we  all,  with  open  face,  beholding  as 
in  a  glass,  the  glory  of  the  Lord,  are  changed  into  the 
same  image,  from  glory  to  glory,  even  as  by  the  spirit 
of  the  Lord."— 2  Cor.  iii.  18.  "Ye  shall  know  the 
truth,  and  the  truth  shall  make  you  free." — John  yiii. 
32.  ^'Thy  word  hath  quickened  me." — Psalm  cxix. 
50.  "The  entrance  of  thy  word  giveth  light,  itgiveth 
understanding  to  the  simple." — v.  130.  "The  ingraft- 
ed word  which  is  able  to  save  your  souls." — James  i.  21. 
From  these  and  similar  passages  it  is  evident  that  the 
word  of  truth  is  the  means  of  enlightening,  quickening, 
regenerating  and  sanctifying  the  soul.  But  how  does  the 
gospel  effect  these  mighty  works  ?  We  answer,  through 
faith.  The  gospel  or  "word  of  God,  is  quick  and  pow- 
erful, sharper  than  any  two-edged  sword." — Heb.  iv. 
12.  It  is  living  and  abiding — it  endureth  forever. — 
1  Peter  i.  23.  It  is  spirit  and  it  is  life. — John  vi. 
63.  These  are  essential  properties  of  the  gospel.  To 
an  unbeliever,  the  gospel  is  weak  and  produces  no  ef- 
fect. No  means  whatever,  will  produce  its  effect  with- 
out application.  So  God  never  appointed,  that  the 
gospel  should  regenerate  the  human  heart,  without  ap- 
plication. Faith  is  applying  the  means  or  admitting 
the  truth  into  the  heart.  When  the  sinner  believes  it, 
he  is  quickened,  renewed  and  sanctified.  When  it  is 
received,  it  is  like  the  seed  sown  in  good  ground,  which 
sprang  up  and  brought  forth  fruit. — Mat.  xiii.  23.  It  is 
that  which  breaks  up  the  fallow  ground  of  the  heart. 
For  "it  is  the  power  of  God  to  salvation,  to  every  one 
that  believeth."-— Romans  i.  16.     "It  pleased  God  by 


204  BIOGRAPHY    OF 

the  foolishness  of  preaching,  to  save  them  that  believe." 
— 1  Cor.  i.  21.  "For  this  cause  thank  we  God,  without 
ceasing,  because  when  ye  received  the  word  of  God 
which  ye  heard  of  us,  ye  received  it,  not  as  the  word 
of  men;  but  (as  it  is  in  truth)  the  word  of  God,  which 
effectually  worketh  also,  in  you  that  believe." — 1  Thes. 
ii.  13.  Here  we  find  the  word  of  God  worketh  effectu- 
ally in  believers  ;  but  it  cannot  work  in  unbelievers, 
because  of  unbelief  For  the  word  preached  does  not 
profit,  when  not  mixed  with  faith  in  them  that  hear  it. 
■ — Heb.  iv.  2.  It  may  remain  in  the  Bible  till  the  day 
of  our  death  ;  unless  we  believe,  it  will  no  more  effect 
a  change  in  our  hearts,  than  seed  w411  grow  while  it  lies 
dry  in  the  garner.  God  does  not  operate  upon  us  as 
upon  dead  matter.  He  might  speak  a  stone  into  an 
angel,  but  he  will  not  do  it.  He  deals  with  man  as  a 
rational  creature.  The  strongest  motives  are  presented 
to  our  understandings  ;  but  they  cannot  move,  excite, 
or  influence  us,  unless  we  believe  :  in  other  words,  they 
are  no  motives  at  all,  without  faith. 

God  has  revealed  himself  to  us  in  his  word ;  but  he 
IS  invisible  ;  he  cannot  be  seen  with  mortal  eyes ;  nor 
can  we  have  any  true  knowledge  of  him,  until  by  faith 
we  receive  the  testimony  he  has  given  of  himself  in  his 
Word.  Then  we  have  evidence  that  God  is  always 
present  with  us :  in  Mm  we  live,  and  move,  and  have  our 
being— i\i2L\.  he  is  infinitely  holy— that  he  hates  every  sin 
—that  he  searches  the  hearts  and  tries  the  reins  of  the 
children  of  men— that  he  is  gracious  and  merciful— 
that  he  is  unchangeable  :— what  he  has  spoken  once,  he 
speaks  always.  His  word  is  his  power  to  salvation. 
By  it  he  spoke  all  things  into  being,  and  by  it  he  up- 
holds all  things.  It  is  the  voice  of  his  Spirit  now,  and 
always  addressing  us.  It  is  as  a^re  and  hammer ;  and 
the  sinner  who  receives  it  feels  its  powerful  efficacy.  It 
is  a  discerner  of  the  thoughts  and  intents  of  the  heart. 
The  testimony  of  God  being  now  admitted  as  true,  the 
sinner  discovers  how  unlike  he  is  to  God ;  the  more  he 
sees  of  God,  the  more  he  abhors  himself.     His  fears 


BARTON    W.    STONE.  205 

may  be  awakened  by  the  thunders  of  Mount  Sinai ;  but 
it  is  only  a  view  of  the  holiness,  goodness,  love,— and 
the  free,  unmerited  grace  and  mercy  of  God,  which 
produces  true  conviction  and  true  repentance,  and  which 
humbles  the  soul,  slays  the  enmity  of  the  heart,  and 
makes  him  willing  to  depart  from  all  iniquity.  He 
adores  the  riches  of  divine  grace,  which  is  extended  to 
such  a  poor  polluted  worm  of  the  dust.  He  hates  sin, 
and  laments  over  it,  because  he  sees  it  is  committed 
against  a  God  of  infinite  holiness,  condescension  and 
love.  He  devotes  himself  to  God,  to  be  for  him,  and 
not  for  another.  But  all  these  effects  are  produced  by 
the  belief  of  divine  truth,  or  by  the  evidence  of  things 
not  seen,  received  through  faith. 

V.  FAITH. 

Having  shown  how  the  gospel  effects  regeneration, 
by  being  believed,  we  are  naturally  led  to  speak  of  faith. 
We  have  already  shown  that  the  word  of  God  is  the 
foundation  of  faith  ;  but  it  will  be  necessary  to  say 
something  further  on  this  subject.  "These  are  written 
that  ye  might  believe  that  Jesus  is  the  Christ,  the  Son 
of  God ;  and  that  believing  ye  might  have  life  through 
his  name."— John  xx.  31.  "  That  your  faith  should  not 
stand  in  the  wisdom  of  men,  but  in  the  power  of  God." 
—  1  Cor.  ii.  5.  "So  then,  faith  cometh  by  hearing,  and 
hearing  by  the  word  of  God." — Rom.  x.  17.  "  When 
he  (Christ)  shall  come  to  be  admired  in  all  them  that 
believe  (because  our  testimony  among  you  was  believed) 
in  that  day."— 2  Thes.  i.  10.  "  How  shall  they  believe 
on  him  of  whom  they  have  not  heard  ?" — Rom.  x.  14. 
*^  Howbeit,  many  of  them  that  heard  the  word,  believ- 
ed."— Acts  iv.  4.  "After  that  ye  believed,  ye  were 
sealed." — Eph.  i.  13.  "  And  many  of  the  Samaritans 
of  that  city  believed  on  him  for  the  saying  of  the  wo- 
man, who  testified,  he  told  me  all  that  ever  I  did." — 
John  iv.  39.  "As  he  spake  these  words,  many  believed 
on  him." — John  viii.  30.     "  Neither  pray  I  for  these 


206  BIOGRAPHY   OF 

alone,  but  for  them  also,  who  shall  believe  on  me, 
through  their  word." — John  xvii.  20,  &c. 

The  word  of  truth  is  not  only  the  foundation  of  faith, 
but  it  has  sufficient  evidence  in  itself  to  produce  faith. 
(See  Deut.  xxx.  11,  and  John  xx.  31.)  Faith  can  have 
no  existence  without  testimony.  "A  man  can  receive 
nothing,  except  it  be  given  him  from  heaven." — John 
iii.  27.  If  a  fact  be  stated  to  us,  which  is  accompanied 
by  sufficient  evidence,  we  believe  it.  Faith  does  not 
depend  on  any  disposition,  whether  holy  or  unholy ;  but 
on  the  strength  of  the  testimony.  No  Christian  will 
deny  that  there  is  sufficient  evidence  in  the  word  to  pro- 
duce faith.  For  if  there  is  not,  God  cannot  require  us 
to  believe  it,  nor  condemn  us  for  not  believing,  when 
it  is  impossible  to  believe.  But  many  say,  though  the 
evidence  be  sufficient  in  itself,  it  can  have  no  access  to 
the  mind  in  its  natural  state.  To  this  we  answer,  that 
evidence,  under  such  circumstances,  is  no  evidence. 
The  word,  or  testimony  of  God  is  to  be  believed,  in  the 
same  manner  as  we  believe  the  testimony  of  one  another. 
This  is  evident  from  1  John  v.  9 — "  If  we  receive  the 
witness  of  men,  the  witness  of  God  is  greater:"  and 
therefore  can,  and  ought  to  be  received,  by  all  who 
hear  it. 

As  faith  is  a  simple  idea,  we  cannot  give  any  defini- 
tion of  it,  that  will  make  it  plainer  than  it  is  already. 
And  it  would  have  been  happy  for  the  church,  if  no 
definition  had  ever  been  attempted.  But  if  the  reader, 
according  to  custom,  must  have  one,  we  say,  it  is  ad- 
mitting testimony  upon  the  authority  of  the  testifier.  Or 
it  is  simply  believing  the  testimony  of  God.  Many  elabo- 
rate treatises  have  been  written,  to  explain  what  faith, 
or  believing  is,  with  no  better  effi?ct  than  to  destroy  its 
signification.  A  child  of  a  few  years  old  understands 
the  meaning  of  believing,  as  well  as  a  doctor  of  divinity. 
Some  have  defined  it — coming  to  Christ — trustmg  in 
him,  &c.  These,  however,  are  not  faith,  but  manifestly 
its  fruits.  For  none  will  come  to  him  or  trust  in  him, 
till  they  believe  in  him,  as  able  and  willing  to  save 


BARTON    W.    STONE.  207 

them.  Some  have  distinguished  it  into  various  kinds, 
as  the  faith  of  credence,  historical,  temporary ; — the 
faith  of  reliance — assurance,  of  miracles,  and  saving 
faith.  (See  remarks  on  the  Confession.)  But  all  these 
are  one  and  the  same  act  of  the  mind,  believing 
various  truths,  as  God  has  revealed  them. 

The  Apostle,  in  his  epistle  to  the  Hebrews,  expressly 
describes  the  nature,  fruits,  effects,  or  consequences  of 
faith,  as  he  does  also  in  his  other  epistles,  sometimes 
directly,  sometimes  indirectly.  In  chap.  x.  38,  39,  he 
tells  us  it  is  that  by  which  the  just  shall  live  ;  and  it  is 
believing  to  the  saving  of  the  soul.  Chap.  xi.  1 — "It 
is  the  substance  of  things  hoped  for,  the  evidence  of 
things  not  seen."  It  is  giving  credit  to  the  divine  tes- 
timony, respecting  the  creation,  as  related  by  Moses. 
*'  Through  faith  we  understand  the  worlds  were  framed 
by  the  word  of  God."  Verse  6 — It  is  believing  that 
God  is,  and  is  a  rewarder  of  them  that  diligently  seek 
him ;  and  the  consequence  is,  coming  to  God.  But 
we  cannot  know  these  things,  in  the  first  instance,  in 
any  other  way  than  by  faith,  which  is  the  evidence  of 
things  not  seen  ;  and  is  opposed  to  experimental  know- 
ledge, which  is  the  evidence  of  things  seen.  It  is  be- 
lieving the  testimony  of  God,  as  in  the  case  of  Noah, 
Abraham,  &c.,  verse  7,  8,  &c.,  without  any  other  evi- 
dence ;  nay,  the  evidence  of  sense,  in  both  these  cases, 
was  against  the  accomplishment  of  the  word  of  God. 
Yet  Abraham  and  Noah  believed.  It  signifies  the  same, 
respecting  the  dividing  of  the  Red  Sea,  and  the  Jordan, 
and  the  passage  of  the  Israelites  through  them,  the  fall- 
ing of  the  walls  of  Jericho,  &c.  Now  the  act  of  be- 
lieving, in  all  these  cases,  was  the  same,  though  the 
objects  were  various,  and  just  as  various  were  the  effects. 
Faith  influenced  Enoch  to  walk  with  God  :  Noah  it 
moved  with  fear.  It  caused  Abraham  to  leave  his 
country.  It  influenced  the  Israelites  to  venture  into  the 
midst  of  the  mighty  waters :  to  surround  the  walls  of 
Jericho.     See  its  wonderful  effects  described  at  large 


208  BIOGRAPHY    OF 

throughout  this  chapter,  and  elsewhere  frequently  in  the 
word  of  God. 

We  see,  then,  from  what  has  been  said,  the  simple 
nature  of  faith,  and  its  use  in  regeneration.  If,  there- 
fore, the  gospel  believed,  or  faith  in  the  gospel,  produces 
regeneration,  it  necessarily  precedes  it.  This  is  as  evi- 
dent, as  that  the  means  precedes  the  end.  But  as  this 
is  an  important  point,  we  will  add  some  further  proofs 
to  the  many  already  mentioned.  "  For  ye  are  all  the 
children  of  God  by  faith.'' — Gal.  iii.  26.  If  we  become 
children,  by,  or  through  faith,  w^e  were  not  children,  or 
born  again,  before  faith.  ^'  But  as  many  as  received 
him,  to  them  gave  he  power  to  become  the  sons  of  God, 
even  to  them  that  believe  on  his  name." — John  i.  12. 
Therefore,  before  they  believed,  they  were  not  the  sons 
of  God.  "  But  to  him  that  worketh  not,  but  believeth 
on  him  that  justifieth  the  ungodly,  his  faith  is  -counted 
for  righteousness." — Rom.  iv.  5.  Here  we  see  the  un- 
godly are  the  persons  who  are  justified  ;  as  God  justifies 
none  but  believers,  therefore  the  ungodly  believe  ;  and 
of  course  faith  precedes  regeneration. 

To  assert  that  regeneration  precedes  faith,  is  to  destroy 
the  very  foundation  and  nature  of  the  gospel.  No  un- 
regenerated  person,  would  then  have  any  w^arrant  to  be- 
lieve. Upon  this  plan  the  gospel  ceases  to  be  glad 
tidings  to  sinners ;  for  sinners  have  no  right  to  any  thing 
the  gospel  reveals. 

In  the  great  supper  already  mentioned,  the  faith  of 
those  who  partook  of  it  did  not  depend  upon  the  pro- 
vision they  ate,  nor  the  sight  of  the  w^ell  furnished  table; 
but  upon  the  report  of  the  servants  who  invited  them. 
So  the  faith  of  those  who  partake  of  the  gospel  provi- 
sions, does  not  depend  upon  their  partaking,  but  upon 
the  divine  testimony  furnished  in  the  Scriptures.  We 
grant,  that  partaking  the  provisions  of  the  gospel, 
strengthens  their  faith.  It  adds  to  the  testimony  of 
God,  that  of  experience.  Then  w^e  know  experimen- 
tally, that  the  report  of  the  servants  is  true.  Should 
those  invited,  reply  to  the  servants,  that  they  could  not 


BARTON    W.    STONE.  209 

believe  there  was  such  a  supper  provided  for  them; 
they  would  not  act  more  foolishly  than  those,  who  say 
they  cannot  believe  in  the  gospel,  till  they  partake  of 
its  provisions.  The  very  act  of  taking,  or  receiving  the 
provisions  of  the  gospel  is,  an  exercise  of  faith ;  and  there- 
fore, faith  necessarily  precedes  receiving  them.  As, 
therefore,  faith  precedes  partaking  of  the  provisions  of 
the  gospel ;  so  it  cannot  depend  upon  the  reception  of 
them  for  its  foundation.  Now,  as  we  before  proved, 
that  salvation,  pardon,  eternal  life,  divine  light,  wisdom, 
righteousness,  sanctification,  redemption,  the  fulness  of 
the  Spirit,  &c.,  are  the  provisions  of  the  gospel,  and 
that  faith  precedes  the  reception  of  them  ;  therefore  it 
follows,  that  faith  does  not  depend  for  its  existence  on 
partaking  any  of  them,  but  necessarily  precedes  all. 
Will  any  say,  that  faith  depends  upon  salvation  ?  No  ; 
for  the  Scripture  every  where  asserts,  that  salvation 
follows  faith.  "He  that  believeth — shall  be  saved,  and 
he  that  believeth  not  shall  be  damned."  Will  any  one 
assert,  that  it  depends  on  pardon,  or  justification  ?  No, 
for  we  are  justified  by  faith.  Does  faith  depend  on 
spiritual  life  for  its  existence  ?  No  ;  "for  these  things 
are  written,  that  ye  might  believe  that  Jesus  is  the 
Christ,  the  Son  of  God ;  and  that  believing  ye  might 
have  life  through  his  name."  Does  it  depend  upon  the 
Spirit's  powerful,  enlightening,  quickening  and  sanctify- 
ing influences?  No;  for  we  receive  the  Spirit  through 
faith.  Gal.  iii.  14 — "  That  we  might  receive  the 
promise  of  the  Spirit  through  faith."  "In  whom,  after 
that  ye  believed,  ye  were  sealed  with  the  Holy  Spirit 
of  promise." — Eph.  i.  13. 

Faith  does  not  depend  upon  grace ;  for  by  faith  we 
receive  grace.  "By  grace  are  ye  saved  through  faith." 
"By  whom  also  we  have  access,  through  faith  into  this 
grace,  wherein  we  stand." — Romans  v.  2.  As,  there- 
fore, faith  precedes  the  reception  of  the  gospel  provi- 
sions, it  cannot  be  a  part  of  those  provisions,  in  any 
other  sense,  than  as  it  is  a  medium  of  divine  appointment, 
through  which  we  receive  them.  If  it  belongs  to  the 
S 


210  BIOGRAPHY    OF 

provisions  of  the  gospel,  then  it  is  absolutely  out  of  the 
creature's  reach.  And  would  God  damn  a  soul  for  not 
having  faith,  when  he  had  it  in  his  own  hand,  to  give  or 
withhold,  at  sovereign  pleasure  ?  With  equal  propriety- 
might  he  damn  an  individual  for  not  creating  a  world. 
For,  according  to  this  theory,  the  one  is  as  much  above 
his  power  as  the  other.  Faith  is  no  where  promised, 
but  always  represented  as  that  through  which  the  prom- 
ises are  received.  Thus,  according  to  promise,  we 
have  given  you  a  brief  view  of  the  gospel ;  and  we  de- 
sire that  you  will  not  take  these  things  merely  on  our 
word,  nor  the  contrary  upon  the  word  of  any  other  per- 
son ;  but  search  the  Scriptures  daily,  with  humble  de- 
pendence on  God,  for  the  necessary  aids  of  his  Spirit, 
and  see  whether  these  things  are  so. 

VI.  OBJECTIONS  ANSWERED. 

We  proceed  to  answer  some  objections,  for  the  satis- 
faction of  honest  inquirers.  There  are  some  passages 
of  Scripture,  which  at  first  view  seem  to  contradict  our 
ideas  of  faith ;  yet  upon  a  fair  examination  they  are 
perfectly  consistent.  These  passages  w^e  will  first  con- 
sider. 

Obj.  "There  are  many  passages  of  Scripture,  in 
which  faith  is  represented  as  the  gift  of  God ;  as  Eph. 
ii.  8;  Phil.  i.  29  ;  Heb.  xii.  2  ;  Rom.  xii.  3  ;  Acts  xvi. 
14;  and  xviii.  27;  Gal.  v.  22."  Eph.  ii.  8.— "By 
grace  are  ye  saved,  through  faith,  and  that  not  of  your- 
selves, it  is  the  gift  of  God." 

Jins.  When  Cushi  told  David,  that  Absalom  was 
slain,  David  believed  it.  Now^  who  was  the  author  and 
finisher  of  David's  faith?  Without  doubt,  Cushi  was. 
But  how  did  Cushi  give  David  faith?  By  reporting 
the  fact.  He  did  not,  strictly  speaking,  give  David 
faith,  but  gave  him  that  which  produced  it,  viz :  the 
testimony  that  Absalom  was  slain.  In  this  way  God 
gives  us  faith.  He  does  not  give  us  the  act  of  faith,  in 
any  other  sense,  than  as  he  gives  us  all  believing  powers, 
and  upholds  them ;  for  the  act  of  faith  all  agree  is  the 


BARTON    W.     STONE.  211 

creature's.  God  gives  us  that  which  is  the  foundation  of 
faith,  viz  :  his  gospel.  Hence  the  gospel,  is  frequently 
called  the  faith;  as  the  faith  once  delivered  to  the  saints. 
— Jude  V.  3.  The  faith  to  which  many  of  the  Priests 
were  obedient. — Acts  vi.  7.  The  faith  from  which 
Elymas,  the  Sorcerer,  sought  to  turn  away  the  deputy. — 
Acts  xiii.  8-  This  is  the  faith  which  is  the  gift  of  God 
directly.  Faith,  as  an  act,  is  given  indirectly.  The 
objectors  themselves  acknowledge  that  the  word  of  God 
is  the  foundation  of  faith,  and  that  faith  is  the  creature's 
owm  act.  Therefore  they  must  acknowledge  with  us, 
that  faith,  as  the  act  of  the  creature,  is  not  properly  the 
gift  of  God.  We  hold  faith  to  be  the  gift  of  God,  in 
the  same  way,  with  this  difference.  They  say  the  mind 
must  be  enlightened  by  the  spirit,  in  some  secret,  mys- 
terious way,  to  see  and  approve  the  truth,  before  the 
sinner  can  believe  it.  We  say,  the  truth  which  the 
spirit  speaks,  is  that  which  enlightens  the  mind ;  and 
which  cannot  produce  this  effect  until  it  is  believed. 
*'The  entrance  of  thy  word,  giveth  light;  it  giveth  un- 
derstanding to  the  simple." — Psalm  cxix.  130.  This 
Dr.  Watts  beautifully  expresses  in  his  paraphrase: 

"When  once  it  enters  to  the  mind, 

It  spreads  such  light  abroad, 
The  meanest  souls  instructions  find, 

And  raise  their  thoughts  to  God." 

Ohj.  Phil.  i.  29 — '^For  unto  you  it  is  given  in  the 
behalf  of  Christ,  not  only  to  believe  on  him,  but  also 
to  suffer  for  his  sake." 

Ans.  The  manner  in  which  faith  is  given,  we  have 
just  seen.  But  it  is  farther  worthy  of  observation  from 
this  text,  that  faith  is  given  in  the  same  way  as  suffering. 
Now  suffering  for  Christ  is  not  the  gift  proper ;  but  that  is 
the  gift  which  produces  it,  viz :  true  religion.  "For 
all  that  will  live  godly  in  Christ  Jesus  shall  suffer  per- 
secution."— 2  Timothy  iii.  12.  This  is  a  confirmation 
of  our  ideas  of  faith,  as  the  gift  of  God. 


212  BIOGRAPHY    OF 

Obj.  Heb.  xii.  2. — "  Christ  is  the  author  and  finish- 
er of  faith." 

A?is.  This  has  been  answered  already.  He  is  the 
author  and  finisher  of  that  which  produces  faith,  viz : 
the  gospel. 

Obj.  Col.  ii.  12. — "Buried  with  him  in  baptism, 
wherein  also  ye  are  risen  with  him,  through  the  faith  of 
the  operation  of  God,  who  hath  raised  him  from  the 
dead."  " 

^ns.  This  does  not  relate  to  the  existence  of  faith, 
operated  in  the  creature  mechanically,  but  barely  to 
that  faith,  or  belief  in  the  operation  of  God,  in  raising 
up  Christ  from  the  dead.  By  this  operation,  or  energy 
of  God,  in  the  resurrection  of  Christ,  he  "was  declared 
to  be  the  Son  of  God  with  power." — Rom.  i.  4.  And 
this  was  sufficient  evidence  (and  an  evidence  on  which 
the  Apostles  much  insisted  among  Jews  and  Gentiles) 
to  produce  faith  in  the  creature,  by  which  he  rises  w^ith 
Christ.  This  operation  was  not  wrought  on  the  Colos- 
sians,  but  on  the  buried  Saviour,  in  raising  him  from 
the  dead.     See  Dr.  Doddridge — in  loco. 

Obj. — Acts  xviii.  27. — "Who  (Apollos)  when  he 
was  come,  helped  them  much,  who  had  believed 
through  grace."  Therefore  it  is  concluded  thatgraceis 
received  before  faith. 

^ns.  By  grace,  in  the  text,  we  must  understand  the 
gospel.  Y  or  faith  cometh  by  hearing,  and  is  produced 
by  the  gospel,  as  before  proved.  Salvation  by  the  free 
grace  of  God,  or  through  faith  in  the  gospel,  is  here  put 
in  opposition  to  the  works  of  the  law,  by  w^hich  the 
Jews  sought  to  be  justified. — See  Romans  ix.  32.  This 
sense  is  confirmed  by  Acts  xviii.  28 — "For  he  mightily 
convinced  the  Jews,  and  that  publicly,  showing  by  the 
Scriptures,  that  Jesus  was  Christ."  The  gospel  is 
sometimes  called  grace  ;  because  it  is  the  revelation  of 
the  grace  of  God  to  a  lost  w^orld,  Titus  ii.  11,  12. — 
"For  the  grace  of  God  that  bringeth  salvation,  hath  ap- 
peared to  all  men,  teaching  us,  that  denying  ungodli- 
ness and  worldly  lusts,  we  should  live  soberly,  righte- 


BARTON    W.    STONE.  213 

ously,  and  godly  in  this  present  world."  To  talk  of 
receiving  grace  before  faith,  is  absurd  ;  for  receiving  is 
a  fruit  of  faith,  and  consequently  cannot  be  before  it. 
Grace  is  among  the  provisions  of  the  gospel ;  or,  if  we 
take  the  word  in  an  extensive  sense,  it  includes  all  the 
provisions  of  the  gospel ;  but  as  these  are  all  received 
by  faith,  therefore  grace  cannot  be  received  before  faith, 
consequently  faith  does  not  proceed  from  grace,  in  any 
other  sense  than  as  it  is  called  the  gospel. 

Obj.  Acts  xiv.  14. — The  case  of  Lydia,  "Whose 
heart  the  Lord  opened,  that  she  attended  unto  the  things 
which  were  spoken  of  Paul."  Hence  it  is  concluded 
that  the  Lord  immediately  operated  on  Lydia's  heart,  to 
enable  her  to  believe. 

Jins.  It  is  declared  in  the  same  verse,  that  Lydia 
was  a  worshipper  of  God,  before  she  heard  Paul  preach  ; 
and  therefore  was  a  believer  in  God.  "For  he  that 
Cometh  to  God  must  believe  that  he  is,  and  is  a  reward- 
er  of  them  that  diligently  seek  him."  The  Scripture 
history  abundantly  testifies,  that  in  the  primitive  ages  of 
Christianity,  there  were  many  pious  Jews,  and  Gentile 
proselytes,  who  did  not  believe  in  Christ  already  come, 
for  want  of  opportunity ;  hence  the  words  of  our  Sa- 
viour, John  X.  16 — "Other  sheep  I  have,  which  are 
not  of  this  fold  ;  them  also  I  must  bring,  and  they  shall 
hear  my  voice  ;  and  there  shall  be  one  fold,  and  one 
shepherd."  It  is  strange  that  Lydia's  case  should  be 
put  into  the  list  of  objections,  when  there  is  not  a  word 
about  faith  in  the  text.  The  Lord  opened  her  heart 
through  the  truth  preached  by  the  Apostle,  but  this  was 
done  through  faith  ;  if  not,  it  was  a  mechanical  opera- 
tion, of  which  the  Scriptures  give  us  no  account. 

Obj.  Romans  xii.  3. — "According  as  God  hath  dealt 
to  every  man,  the  measure  of  faith." 

Jins.  The  context  shows  that  the  Apostle  is  talking 
about  the  various  offices  in  the  church,  called  gifts  or 
measures  of  faith.  To  see  this,  it  is  only  necessary  to 
quote  a  few  of  the  following  verses.  "For  as  we  have 
many  members  in  one  body,  and  all  members  have  not 


214  BIOGRAPHY    OF 

the  same  office  ;  so  we  being  many,  are  one  body  in 
Christ,  and  every  one  members  one  of  another.  Having 
then  gifts  differing,  according  to  the  grace  that  is  given 
to  us,  whether  prophecy,  let  us  prophesy  according  to 
the  proportion  of  faith ;  or  ministry,  let  us  wait  on  our 
ministering;  or  he  that  teacheth,  on  teaching;  or  he 
that  exhorteth,  on  exhortation,"  &c. — Rom.  xii.  4 — 8. 
You  perceive  then  that  the  Apostle  is  speaking  of  gifts, 
of  measures  of  faith  conferred  upon  believers,  or 
Christians. 

Ohj.  Gal.  V.  22.—"  The  fruits  of  the  Spirit  are 
love,  joy,  peace,  long-suffering,  gentleness,  goodness, 
faith,"  &c. 

Ans.  Faith  here  signifies,  fidelity^  or  faithfulness. 
This  is  the  explanation  of  all  the  Commentators,  to 
whose  works  we  have  had  access.  In  this  sense  it  is 
applied  to  God,  in  Rom.  iii.  3 — "  For  what  if  some 
did  not  believe,  shall  their  unbelief  make  the  faith  of 
God  without  effect  ?  God  forbid  ;  yea,  let  God  be  true, 
but  every  man  a  liar."  Because  faith  produces  refor- 
mation, and  consequently  fidelity,  by  a  very  common 
figure  of  speech  the  cause  is  put  for  the  effect — faith, 
for  fidelity. 

Ohj.     *'The  sinner  is  dead,  and  cannot  believe." 

Ans.  He  is  quickened,  or  made  alive  by  faith,  as 
we  have  abundantly  proved.  "  But  these  are  written 
that  ye  might  believe  that  Jesus  is  the  Christ,  the  Son 
of  God,  and  that  believing  ye  might  have  life  through 
his  name." — John  xx.  31.  "He  that  believeth  on  the 
Son  hath  everlasting  life ;  and  he  that  believeth  not 
the  Son,  shall  not  see  life,  but  the  wrath  of  God  abideth 
on  him." — John  iii.  36. 

Ohj.  "The  carnal  mind  is  enmity  against  God,  it  is 
not  subject  to  his  law,  neither  indeed  can  be." — Rom. 
viii.  7.  Therefore  those  who  are  in  this  state  cannot 
believe. 

Ans.  It  would  be  hard  to  tell  what  degree  of  friend- 
ship we  must  have  to  God,  before  we  can  believe  him, 
if  faith   depends  on  friendship.     But  the  objection  is 


BARTON    W.    STONE. 


215 


founded  in  mistake.  It  supposes  we  must  love  truth, 
before  we  can  believe  it, — that  we  must  be  regenerated, 
before  we  have  faith.  But  how  is  our  enmity  destroyed, 
— how  are  we  reconciled  to  God  ?  The  Spirit  of  God 
does  it,  through  the  gospel  believed ;  for  reconciliation 
and  regeneration  are  the  same  thing;  and  as.  faith 
precedes  regeneration,  so  it  must  precede  reconciliation. 

Obj.  *'The  creature  has  natural  ability,  but  no 
moral  ability." 

Jins.  It  is  astonishing  that  men  of  sense,  should 
make  this  objection.  What  produces  moral  ability, 
but  motives?  And  where  are  these  but  in  the  gospel.'* 
God  told  Noah,  he  would  bring  a  flood  of  waters  upon 
the  earth,  and  destroy  its  inhal3itants.  Noah  believed. 
What  was  the  effect  ?  He  was  moved  with  fear  ;  and 
prepared  an  ark,  to  the  saving  of  his  house.  If  Noah 
had  not  believed,  he  would  have  had  no  motive  or 
moral  ability  :  consequently  could  not  have  acted.  So 
God  speaks  in  his  word  to  all,  that  he  will  punish  the 
wicked  with  everlasting  destruction.  If  they  believed 
God,  they  would  be  moved  with  fear.  Again:  God 
offers  salvation  to  all ;  if  they  believed  they  would  be 
moved  to  fly  to  him  for  relief.  To  say  that  a  man  must 
have  moral  ability  before  he  can  believe,  is  to  say  he 
must  be  born  again  before  he  believes ;  the  fallacy  of 
which  we  have  already  proved.  Therefore  faith  pre- 
cedes moral  ability,  consequently  does  not  depend  on  it. 

Obj.  John  vi.  44,  65. — "  No  man  can  come  unto 
me  except  the  Father,  who  hath  sent  me,  draw  him. 
Therefore  said  I  unto  you,  no  man  cometh  unto  me, 
except  it  were  given  unto  him  of  my  Father." 

Ans.  How  is  a  sinner  drawn  unto  God  ?  Not  by 
physical  force,  but  by  motive ;  God  sets  before  the  soul 
the  strongest  motives,  eternal  life — eternal  blessedness 
— displays  his  glorious  character,  in  the  gospel  of 
Christ,  and  gives  the  greatest  encouragement  to  sinners 
to  come  to  him.  The  sinner  believing,  is  drawn  to  the 
Saviour  for  pardon  and  life. 


216  BIOGRAPHY  OF 

Obj.  "  This  scheme  is  inconsistent  with  the  doctrine 
of  Election  and  Reprobation." 

Ans.  Not  with  the  scriptural  doctrine  of  election 
and  reprobation :  For  the  Scriptures  always  represent, 
and  describe  the  elect  as  believers,  and  the  reprobate, 
as  unbelievers.  The  characters  of  the  elect  are  such 
as  these.  They  "  cry  unto  God  day  and  night." — Luke 
xviii.  7.  They  are  justified  persons.  "  Who  shall  lay 
anything  to  the  charge  of  God's  elect .^  It  is  God  that 
justifieth .''" — Rom.  viii.  33.  They  have  bowels  of 
mercies.  "Put  on  therefore,  holy  and  beloved,  as  the 
elect  of  God,  bowels  of  mercies,  kindness,  humbleness 
of  mind,  long  suffering." — Col.  iii.  12.  The  Apostle 
Peter  gives  a  very  particular  description  of  them. — 
1  Epist.  i.  2,9.  They  are  "Sanctified,  and  sprinkled 
with  the  blood  of  Christ. — Begotten  again  to  a  lively 
hope.  They  are  kept  by  the  power  of  God  to  salva- 
tion." They  "greatly  rejoice."  "Believing,  they 
rejoice  in  Christ,  with  joy  unspeakable  and  full  of 
glory,  receiving  the  end  of  their  faith,  the  salvation  of 
their  souls."  They  are  the  true  church  of  Christ. — 
1  Pet.  V.  13.  They  are  true  saints. — 2  John  i.  13.  These 
and  various  other  portions  of  Scripture,  describe  the 
elect  as  true  believers  and  saints.  The  character  of 
reprobates  is  described  in  Scripture,  as  unbelievers,  and 
unholy  persons;  persons  who  have  rejected  God,  and 
the  methods  of  his  grace.  See  Jer.  vi.  30;  2  Cor.  xiii. 
5,  6,  7  ;  2  Tim.  iii.  8;  Tit.  i.  16.  As  we  know  of  no 
personal  reprobation,  before  unbelief,  so  we  know  of 
no  personal  election  before  faith.  We  are  chosen,  or 
elected  "  through  sanctification  of  the  Spirit,  and  belief 
of  the  truth."— 2  Thess.  ii.  13,  &c. 

Obj.  This  scheme  robs  God  of  his  glory,  and  puts 
the  crown  on  the  creature's  head. 

Ans.  It  is  evident  that  they,  who  make  this  objec- 
tion, do  not  understand  what  the  scheme  is:  For  what 
have  we,  that  we  have  not  received  ?  We  hold  that 
God  has  given  us  all  things,  and  only  requires  that  we 
believe  and  receive  them.     He  has  also  fixed  the  time. 


BARTON    W.    STONE.  217 

"  Behold  now  is  the  accepted  time;  behold,  now  is  the 
day  of  salvation." — 2  Cor.  vi.  2.  Whether  do  we 
glorify  God  most,  by  believing  his  word ;  or  disbeliev- 
ing, and  making  him  a  liar?  Saying  in  our  hearts, 
Behold  now  is  not  the  accepted  time  ;  behold  now  is 
not  the  day  of  salvation.  Some  to  evade  the  difficulty, 
boast  much  of  free  sovereign  grace,  which  has  never 
made  them  free.  Their  scheme  appears  to  be,  to  let 
God  alone,  as  long  as  he  lets  them  alone ;  or  at  best, 
to  be  found  in  the  use  of  means  (without  faith)  in 
order  to  be  in  readiness ;  if  peradventure  God  may 
show  them  a  sign  from  heaven,  to  give  them  faith, 
when  his  time  shall  come.  But  is  it  putting  the  crown 
upon  our  heads  to  say,  '^  It  is  not  of  him  that  willeth, 
nor  of  him  that  runneth ;  but  of  God  that  showeth 
mercy?"     If  so,  we  acknowledge  we  do  it. 

Ohj.  Some  say,  that  they  have  always  believed  the 
Scriptures,  but  they  do  not  influence  them. 

Ans.  The  Jews  had  the  same  opinion  of  their  faith 
that  you  have  of  yours.  "We  are  Moses'  disciples," 
said  they,  ''  we  know  that  God  spake  unto  Moses ;  but 
as  for  this  fellow,  we  know  not  from  whence  he  is." 
—John  ix.  28,  29.  But  Christ  told  them,  chap.  v.  46, 
47 — "Had  ye  believed  Moses,  ye  would  have  believed 
me :  for  he  wrote  of  me.  But  if  ye  believe  not  his 
writings,  how  shall  ye  believe  my  words?"  A  man's 
works  is  the  proper  test  of  his  faith.  "  Show  me  thy 
faith  without  thy  works,  and  I  will  show  thee  my  faith 
by  my  works." — James  ii.  18. 

Ohj.  If  the  gospel  has  sufficient  evidence  in  itself 
to  produce  faith,  why  do  not  all  who  hear  it,  believe  ? 

Ans.  Our  Saviour  answers  the  question,  John  xii. 
39,  40 — "  Therefore  they  could  not  believe ;  because 
Isaiah  saith,  he  hath  blinded  their  eyes,  and  hardened 
their  heart,  that  they  should  not  see  with  their  eyes, 
nor  understand  with  their  heart,  and  be  converted,  ana 
I  should  heal  them."  These  passages  are  explained  by 
the  Apostle  in  Acts  xxviii.  27. — Referring  to  the  same 
part  of  Isaiah's  prophecy,  he   says,  "  Their  eyes  have 

T 


218  BIOGRAPHY    OF 

they  (themselves)  closed,  lest  they  should  see  with  their 
eyes,  and  hear  with  their  ears,  and  understand  with 
their  heart,  and  should  be  converted,  and  I  should  heal 
them."  The  Apostle  had  been  holding  out  the  light, 
and  evidence  of  truth  to  the  Jews,  as  you  will  see  in 
the  context,  which  they  must  have  seen,  had  they  not 
closed  their  eyes ;  which  they  must  have  understood, 
had  they  not  hardened  their  hearts ;  and  had  they  seen 
and  understood,  they  must  have  been  converted.  Clo- 
sing their  eyes  to  the  light  was  a  voluntary  and  unnat- 
ural act.  If  a  man  be  in  a  dungeon,  and  light  be 
immitted,  he  must  see,  if  he  does  not  shut  his  eyes 
against  the  light.  So  when  the  gospel  is  preached  in 
the  spirit,  the  light  beams  upon  sinners  in  darkness, 
and  were  they  not  to  resist  the  light,  or  shut  their  eyes 
against  it,  they  would  see,  and  believe  without  a 
previous  mechanical  operation,  to  enable  them  to 
believe.  It  is  evident  from  the  context,  in  both  the 
places  quoted,  that  Christ  and  Paul,  were  proving  that 
Jesus  was  the  Son  of  God  ;  the  one  by  miracles,  the 
other  by  prophecy.  Some  believed,  and  some  believed 
not.  The  reason  why  some  did  not  believe  is  plainly 
declared  :  "  because  they  shut  their  eyes,"  &c.  "And 
in  them  is  fulfilled  the  prophecy  of  Isaiah." — Mat.  xiii. 
14.  The  prophet,  in  the  spirit  having  foreseen  these 
things,  spoke  of  them  as  what  would  come  to  pass 
through  the  unbelief  of  the  Jews.  "  These  things, 
said  Esaias,  when  he  saw  his  glory,  and  spake  of  him." 
To  say  they  could  not  believe  because  the  Spirit  of  God 
did  not  work  faith  in  them,  is  to  take  the  sinner's  part, 
and  condemn  Christ :  For  he  marveled  because  of 
their  unbelief.  But  if  he  knew  they  could  not  believe 
without  the  pow^erful  influences  of  his  Spirit,  to  enable 
them  [which  influences  he  withheld]  he  had  no  cause 
to  marvel. 

Obj.  Many  great  and  good  men  have  preached  and 
written  differently,  and  their  labors  have  been  abun- 
dantly blessed. 


BARTON    W.    STONE.  219 

Jlns.  History,  observation,  and  experience,  suffi- 
ciently prove  that  the  blessing  of  God,  does  not 
accompany  those  objections;  but  the  truths  of  the 
gospel  held  out  in  their  simplicity.  The  preacher,  or 
writer,  in  the  forepart  of  his  discourse,  may  hold  out 
the  glory  of  the  gospel  in  such  a  manner,  that  before 
he  attempts  to  prove  that  sinners  cannot  believe  it,  his 
hearers  may  be  beyond  the  reach  of  his  soul-stupifying 
arguments.  Great  effects  may  be  produced,  and  many 
may  be  converted.  But  this  will  not  prove  the  whole 
of  the  discourse  to  be  true. 

Obj.  The  word  is  a  dead  letter ;  what  advantage 
can  there  be,  in  a  sinner's  believing  it  ? 

^715.  The  objection  is  founded  in  unbelief  and 
error,  and  can  be  solved  in  no  other  way  than  by  prov- 
ing its  falsity.  "  The  words  that  I  speak  unto  you,  they 
are  spirit,  and  they  are  life."  An  unbeliever  is  no 
judge  of  the  virtue  and  power  of  divine  truth.  The 
physician  is  the  best  judge  of  the  quality  of  his  own 
medicines.  It  would  display  the  ignorance  of  the 
patient  to  object  against  the  tartar  that  it  was  dead^  or 
the  cordial  that  it  had  no  spirit.  Let  him  swallow 
them  ;  and  if  the  one  does  not  work,  and  the  other 
cheer  him,  then  let  him  say  they  are  dead.  "  Thy 
words  were  found,  and  I  did  eat  them  ;  and  thy  word 
was  unto  me  the  joy  and  rejoicing  of  mine  heart." — 
Jer.  XV.  16. 

Ohj.  We  are  commanded  to  pray  for  all  men,  but 
on  this  scheme  we  cannot  pray  for  sinners.* 


*  This  is  a  strange  objrction  to  come  from  a  Calvinistic  quarter.  It 
may  be  turned  directly  against  them.  Let  us  see.  They  believe  *'  Christ 
died  for  all  the  sins  of  some  men:"  and  that  none  else  can  be  saved. 
That  many  to  whom  the  gospel  is  preached,  are  among  the  number  for 
whom  he  did  not  die.  That  consequently  to  pray  for  the  salvation  of 
sinners  universally,  where  the  gospel  comes,  would  be  to  oppose  the  pur- 
poses of  heaven, — would  be  in  efl'ect  to  pray  that  Heaven's  will  might  be 
thwarted,  not  done.  But  we  are  commanded  to  pray  for  all  men. — Paul 
prayed  that  Israel  might  be  saved.  But  this  he  could  not  have  done,  had 
he  known  that  God  had  decreed  the  unconditional  damnation  of  a  great 
part  of  the  nation.     The  objection  therefore  is  against  the  objector. — J.  R. 


220  BIOGRAPHY    OF 

Ans.  We  pray  for  sinners  after  the  example  of 
Christ,  that  they  may  be  spared  a  little  longer  ;  and  that 
space  and  opportunity  may  be  given  them  for  repentance. 
— Luke  xiii.  8,  9.  Christ  prayed  for  believers  directly^ 
and  for  sinners  indirectly.  John  xvii.  20,  21 — "Nei- 
ther pray  I  for  these  (the  disciples)  alone  ;  but  for  them 
also  who  shall  believe  on  me  through  their  word  ;  that 
they  all  may  be  one  ;  that  the  world  may  believe  that 
thou  hast  sent  me."  He  does  not  pray  absolutely  that 
God  would  save  unbelievers  ;  for  this  is  contrary  to  the 
plan  of  the  gospel.  "He  that  believeth  shall  be  saved, 
and  he  that  believeth  not  shall  be  damned."  But  he 
prays  indirectly  for  them  that  shall  believe  on  him  thro' 
their  word.  He  also  prays  indirectly  for  the  world, 
that  through  the  unity  of  believers,  they  may  believe. 
We  pray  for  sinners,  but  do  not  prescribe  to  God  the 
particular  means  by  which  he  shall  bring  them  to  faith 
and  repentance.  But  we  are  sure  the  means  are  his 
word,  read  or  preached  by  his  ministers,  or  shining  in 
his  people,  or  particular  providences,  which  are  the 
means  of  bringing  divine  truth  before  the  view  of  the 
mind.  Zion,  or  the  church  of  God,  "is  the  mother  of 
us  all." — Gal.  iv.  26.  When  she  travaileth,  she  bringeth 
forth  her  children. — Isa.  Ixvi.  8.  But  how  does  Zion  bring 
forth  her  children  ?  By  shining  in  the  glory  of  the 
Lord,  and  "holding  forth  the  word  of  life."  "Then  shall 
the  Gentiles  come  to  thy  light,"  and  sinners  shall  "come 
flying,  as  clouds  and  as  doves  to  their  windows." — Isa. 
Ix.  3,  8.  When  their  light  shines  forth  before  sinners, 
"they  see  their  good  works,  and  glorify  God,  who  is  in 
heaven." — Matthew  v.  16.  Then  is  the  sinner  con- 
vinced of  all,  he  is  judged  of  all;  the  secrets  of  his 
heart  are  made  manifest;  and  so  falling  down  on  his 
face,  he  will  worship  God,  and  report  that  God  is  in  you 
of  a  truth.— 1  Cor.  xiv.  24,  25. 

Let  all  Christians,  therefore,  unite  in  prayer,  that  God 
would  send  forth  faithful  laborers  into  his  harvest ;  that 
the  word  of  the  Lord  may  have  free  course  and  be  glori- 
fied ;  that  his  Spirit  may  be  poured  out  upon  his  minis- 


BARTON    W.    STONE.  221 

ters  and  people;  that  through  them  he  may  ^'reprove 
the  world  of  sin,  of  righteousness,  and  of  judgment." 
That  he  would  collect  and  unite  into  one  his  scattered 
flock,  that  the  whole  world  may  believe  in  Christ  the 
Saviour  of  sinners.  "That  the  light  of  the  moon  may 
be  as  the  light  of  the  sun,  and  the  light  of  the  sun  sev- 
en-fold ;"  "  that  it  may  no  longer  be  day  and  night,  but 
one  day  known  to  the  Lord,  when  the  Lord  shall  be 
king  over  all  the  earth." 

To  most  of  the  above  objections,  we  might  have 
waived  a  direct  answer,  as  they  have  been  answered 
indirectly,  in  the  preceding  view  of  the  gospel. — 
But  as  they  are  objections  which  have  been  directly 
made,  by  one,  or  another,  we  concluded  to  state,  and 
answer  them  in  a  direct  way.  As  to  other  objections 
that  may  be  in  the  minds  of  any  serious  Christians,  the 
truths  already  illustrated  and  proved,  are  sufficient  to 
remove  them.  But  as  for  those  who  are  prejudiced 
against  the  truth,  we  cannot  hope  to  satisfy  them.  If 
Christ,  who  spake  as  never  man  spake,  could  not  satisfy 
the  Jews,  it  would  be  the  height  of  folly  in  us  to  imagine 
that  we  can  satisfy  those,  who  are  not  open  to  con- 
viction. But  we  do  hope  that  honest  inquirers  will  re- 
ceive and  rejoice  in  the  light.  We  have  stated  truths, 
which  are  clear  to  us,  and  are  the  foundation  of  all  our 
hopes  and  comforts.  And  we  leave  it  with  every  read- 
er, who  shall  peruse  these  sheets,  to  take  heed  how  he 
reads  and  receives;  to  try  every  thing  by  the  law  and 
the  testimony.  For  if  we  have  not  spoken  according 
to  this  word,  it  is  because  there  is  no  light  in  us.  But 
if  we  have,  it  will  be  dangerous  for  any  to  reject,  and 
oppose ;  lest  peradventure  they  should  be  found  fighting 
against  God. 


222  BIOGRAPHY    OF 

REMARKS 

ON  THE  CONFESSION  OF  FAITH. 

"To  the  law  and  to  the  testimony  ;  if  they  speak  not  according  to  this 
word,  it  is  because  there  is  no  light  in  them." — Isaiah. 

Before  we  enter  particularly  on  the  remarks  on  the 
Confession,  we  have  a  few  previous  observations  to 
make.  From  the  foregoing  view  of  the  gospel,  which 
supports  the  life  of  the  humble  Christian,  it  appears  that 
we  hold  those  doctrines,  to  which  every  believer  can 
bear  witness,  in  the  hours,  when  he  enjoys  sweet  com- 
munion with  God.  These  truths  we  have  not  adopted 
as  a  system  of  notions  formed  in  the  head  ;  but  we  have 
received  them  as  the  words  of  God,  which  lie  at  the 
foundation  of  all  our  hopes.  We  have  not  made  them 
barely  the  subject  of  occasional  discussion ;  but  the 
ground-work  of  all  our  pulpit  exercises.  For  as  they 
administer  life  to  our  own  souls,  so  they  lie  near  to  our 
hearts ;  and  as  we  are  anxious  that  others  should  enjoy 
the  same  life,  so  we  are  constantly  endeavoring  to  im- 
press them  on  their  minds. 

But  although  we  hold  those  doctrines,  in  which  all 
Christians  are  united,  when  they  enjoy  the  life  and 
power  of  religion  ;  yet  we  wish  not  to  conceal  that  our 
views  on  many  points  are  very  different  from  that  system 
which  by  some  is  called  orthodox.  This  difference  lies 
not  so  much  in  holding  what  they  would  call  positive 
errors^  as  in  leaving  out  of  view,  and  indeed  forgetting 
as  far  as  we  can,  several  things  which  they  think  neces- 
sary to  complete  the  system. 

But  in  our  judgment,  the  ideas  we  lack,  so  far  from 
being  necessary,  are  real  obstructions  to  the  life  of  grace. 
And  though  some  prize  them  highly,  we  desire  forever 
to  be  ignorant  of  them  ;  because  we  conceive  they  veil 
the  beautiful  simplicity  of  the  glorious  gospel. 

On  this  account  our  preaching  is  very  different  from 
what  it  was  some  years  ago  ;  and  it  equally  differs  from 
that  of  some  of  the  brethren  at  present.     But  notwith- 


BARTON    W.    STONE.  223 

standing  this,  we  were  willing  to  bear,  and  forbear,  as 
though  no  such  difference  existed  ;  seeing  those  things 
which  cause  others  to  differ  from  us  form  no  part  of  the 
[true]  orthodox  faith  ;  but  are  only  notions  floating  in 
the  head.  We  have  therefore  in  good  faith,  often  en- 
deavored to  maintain,  that  we  held  the  same  orthodox 
faith  with  all  real  Christians  ;  because  we  believe  those 
notions,  which  are  superadded,  never  enter  into  the  re- 
ligion of  the  heart.  On  this  ground  we  have  desired, 
and  sometimes  expected,  the  same  forbearance  from 
other  Christians  which  we  were  disposed  to  exercise 
towards  them. 

We  shall  now  proceed  to  enumerate  some  of  those 
sentiments,  which  are  not  found  in  our  preaching;  the 
absence  of  which,  has  exposed  us  to  the  charge  of  ma- 
king innovations  in  the  Christian  faith. 

1.  You  have  seen  already,  that  w^e  believe  all  men  to 
be  dead  in  trespasses  and  sins,  by  being  descended  from 
the  first  Adam,  and  connected  with  that  dead  stock  ;  that 
none  can  convert  themselves,  or  perform  one  holy  ac- 
tion, without  the  Spirit  of  Christ.  No  arm  but  the 
Lord's  can  bring  deliverance.  But  we  do  not  hold  with 
some,  that  sinners  cannot  believe  the  gospel  until  they 
are  regenerated,  or  experience  some  power  exterior  and 
distinct  from  the  word.  On  the  contrary,  we  view  men 
as  fit  subjects  of  the  gospel  dispensation;  capable  of 
believing  the  word,  and  in  the  strength  of  this  faith, 
able  to  come  to  the  throne  of  grace,  and  persevere  in 
incessant  cries  for  mercy,  until  they  receive  the  Spirit 
of  Christ,  which  creates  all  things  new.  Because  we 
lack  this  idea  that  the  sinner  cannot  believe  in  Christ, 
and  come  to  the  throne  of  grace,  we  are  charged  with 
denying  original  sin. 

2.  We  hold  with  all  those,  who  feel  the  power  and 
sweetness  of  dying  love,  that  the  Atonement  of  Christ 
is  of  infinite  value,  sufficient  for  the  salvation  of  the 
whole  world ;  that  he  sincerely  offers  to  all  who  hear 
the  gospel  the  blessings  he  has  purchased  ;  calls  them  to 
come,  and  pledges  his  veracity  to  give  them  eternal  life ; 


i224  BIOGRAPHY    OF 

swears  he  has  no  pleasure  in  their  death ;  and  with  all 
the  earnestness  of  God,  and  meltings  of  infinite  love, 
cries  out  "why  will  ye  die  ?"  These  things  we  believe 
simply  as  they  are  spoken ;  that  they  are  addressed  to 
every  man's  conscience  as  they  stand  ;  and  that  all  men 
will  be  judged  in  the  last  day,  according  to  the  recep- 
tion they  give  them.  But  we  find  they  need  much 
dressing  before  they  will  suit  the  model  of  scholastic 
divinity.  A  number  of  things  are  added  as  explana- 
tions, which  we  neither  understand,  nor  believe.  Such 
as  these :  That  although  Christ's  Atonement  is  sufficient 
for  the  whole  world,  yet  it  is  provided  and  designed  for 
a  few  only,  to  whom  it  will  certainly  be  applied,  and 
cannot  possibly  be  given  to  any  other.  That  the  gener- 
al call  is  not  designed  to  gather  in  the  elect,  who  are 
scattered  among  the  common  mass,  and  unknown  to  the 
preacher.  That  none  ought  to  believe  that  God  is  ad- 
dressing them,  until  his  Spirit  brings  it  home  with  power. 

Hence  according  to  these  sentiments,  the  truth  is, 
that  although  God  in  his  word  offers  freely  to  all  men 
all  the  blessings  of  eternal  life,  with  every  appearance 
of  sincerity,  yet  he  has  nothing  provided  for  any  but  a 
few  chosen  ones.  To  prove  all  this,  the  general  expres- 
sions of  Scripture  must  be  explained  away ;  they  must 
mean  something  very  different  from  what  they  speak. — 
The  whole  world  must  be  surnamed  the  whole  elect  world; 
all  men  must  mean  all  the  elect.  And  the  will  of  God 
must  be  divided,  and  subdivided,  lest  mankind  should 
think  that  God  pitied  them,  and  was  willing  to  save 
them.  Thus  they  tell  you,  that  although  God  by  his 
commanding  will,  which  always  enjoins  what  is  right, 
would  have  all  men  to  be  saved,  yet  by  his  approving 
will,  he  can  save  none  but  the  elect. 

Again  :  They  divide  his  will  into  secret,  and  revealed; 
and  unfortunately  set  the  one  against  the  other.  Thus 
his  revealed  will,  makes  great  and  liberal  offers  to  all 
men  without  limitation  :  but  when  his  secret  will  is 
consulted,  those  inestimable  blessings  offered  to  all,  are 
confined   to  a   few,   for  whom    they  were   designed. 


BARTON    W.    STONE.  225 

None  therefore,  must,  or  can  believe,  that  Christ  died 
for  theip,  according  to  the  plain  word  of  God,  or  hath 
purchased  any  spiritual  and  eternal  blessings  for  them, 
until  that  faith  is  wrought  in  them  by  the  irresistible 
energy  of  the  Holy  Spirit.  Now,  we  are  wholly  igno- 
rant of  these  subtle  distinctions,  and  explanations, 
which  tend  to  keep  sinners  from  believing  the  revealed 
will  of  God  ;  and  harden  their  hearts  in  unbelief.  We 
are  simple  enough  to  take  God  at  his  word  ;  believing 
it  is  his  will,  that  all  men  should  be  saved,  and  come 
to  the  knowledge  of  the  truth.  Therefore,  we  proclaim 
the  good  news  to  all  men,  wherever  we  come,  that 
God,  for  Christ's  sake  is  willing  to  save  them ;  and 
urge  them  speedily  to  fly  to  the  arms  of  his  mercy. 
Conscious  that  we  have  not  wisdom  enough  to  mend 
the  word  of  God,  we  hold  up  his  precious  promises  to 
sinners,  as  the  foundation  of  their  faith,  just  as  he  has 
spoken  them.  And  blessed  be  God,  some  believing 
that  he  is  in  earnest,  have  made  the  experiment,  and 
found  that  he  will  give  his  Holy  Spirit  to  them  that  ask 
him.  Preaching,  which  gives  the  promises  of  God  as 
they  stand  in  the  Bible,  will  be  very  different  from  that 
which  explains  them  all  away  ;  as  different  as  noonday 
is  from  midnight.  The  want  of  these  contradictory 
explanations,  has  given  us  the  name  of  heretics.  These 
subtle  explanations,  savoring  so  much  of  the  jargon  of 
the  schools,  have  always  bewildered  plain  Christians ; 
have  been  a  yoke,  ^^  which  neither  we  nor  our  fathers 
were  able  to  bear."  According  to  them,  the  gospel  is 
good  news  to  nobody,  seeing  no  one  knows  that  God 
has  any  good  thing  for  him  until  he  actually  possesses 
it.  We  know  that  God  is  a  sovereign,  but  we  neither 
understand  nor  believe  many  things  which  are  said  on 
that  subject.  We  cannot  believe  that  he  is  such  a 
sovereign,  that  he  can  offer  what  he  has  not  to  give, — 
deceive  his  creature,  by  telling  him  in  his  revealed  will, 
that  he  has  no  pleasure  in  his  death,  and  confirming  his 
revelation  with  an  oath,  as  I  live,  saith  the  Lord  God ; 
when,   at  the   same   time,  it   is  his  secret   will   and 


226  BIOGRAPHY    OF 

pleasure  to  pass  him  by  in  his  sins,  that  his  justice  may 
be  glorified  in  his  condemnation.  Neither  do  we 
believe  he  can  mock  his  misery  by  offering  relief, 
which  the  poor  wretch  cannot  possibly  receive,  and 
then  condemn  him  to  eternal  misery,  for  not  receiving 
what  he  could  not;  and  what  God  himself  upon  prin- 
ciples of  law  and  justice,  could  not  give  him,  being 
wholly,  and  exclusively  provided  for  others. 

3.  Because,  then,  we  cannot  attribute  to  the  best, 
and  most  merciful  God,  those  properties  of  a  most 
wicked  and  merciless  tyrant,  we  are  charged  with 
denying  divine  sovereignty.  This  kind  of  sovereignty, 
we  desire  never  to  know  ;  because  such  knowledge 
would  destroy  that  sweet  warmth,  and  melting  of  soul, 
we  feel  by  viewing  the  glorious  and  amiable  character 
he  gives  of  himself  in  his  plam  revealed  will,  as  alto- 
gether love;  (1  John  iv.  8,  16,)  and  punishing  from 
necessity  only  those,  who  reject  and  despise  his  love. 
It  is  not  strange  if  the  adepts  in  this  kind  of  divinity 
possess  a  religion  as  cold  and  melancholy  as  their 
sentiments.  But  some  run  this  sovereignty  so  far  as  to 
destroy  the  connexion  between  the  means  and  the  end. 
With  them  it  is  no  proof  that  a  minister  preaches  the 
truth,  when  his  labors  are  blessed,  and  sinners  come 
daily  flocking  to  Christ.  For,  say  they,  God  is  a  sove- 
reign. Another  may  lie  in  a  deep  sleep  of  carnal 
security,  all  his  life,  preaching  to  a  people  in  the  same 
situation,  and  never  suspect  he  is  to  blame,  though  he 
has  not  one  seal  to  his  ministry:  for,  says  he,  God  is  a 
sovereign.  He  may  do  all  he  can  to  crush  the  revi- 
vings  of  religion  among  others,  and  then  plaster  over 
his  conduct  by  saying,  "If  it  be  the  work  of  God,  such 
a  poor  creature  as  I  cannot  stop  it.  God  is  a  sovereign  ; 
if  he  means  to  convert  sinners,  he  will  do  it,  let  me 
preach  as  I  may."  These  ideas  of  soverei'gnty  we  do 
not  understand ;  nay,  we  exclude  them,  as  having  no 
foundation  in  the  divine  nature. 

4.  We  believe  God  has  an  elect^  a  chosen  people,  on 
the  earth,  and  by  examining  their  character  in  Scripture, 


BARTON    W.    STONE.  227 

we  find  they  are  the  same  with  believers j  who  have  the 
Spirit  of,  Christ.  But  others  speak  of  an  elect  number, 
who  are  yet  strangers  to  Christ,  dead  in  sin,  and  ser- 
vants of  the  devil.  Now  we  are  wholly  ignorant  of  these 
elect  people.  We  believe  the  word,  when  it  says,  "if 
any  man  have  not  the  Spirit  of  Christ,  he  is  none  of  his." 
— Rom.  viii.  9.  And  if  Jesus  Christ  be  not  in  us,  we 
are  reprobates. — 2  Cor.  xiii.  5.  As  we  believe  that 
persons  are  elected  through  sanctification  of  the  Spirit, 
and  belief  of  the  truth,  so  we  call  upon  all  to  come  to 
Christ,  obtain  his  Spirit,  and  make  their  calling  and  elec- 
tion sure. 

5.  We  believe  with  all  Christians,  that  the  Holy 
Spirit,  speaketh  in  the  Scriptures.  That  the  gospel  is 
the  power  of  God  to  salvation  to  every  one  that  believ- 
eth.  That  those,  and  those  only  who  believe  the  plain 
testimony  of  God,  and  through  faith  are  drawn  to  the 
throne  of  grace,  by  that  spirit  which  speaketh  in  the 
word,  are  created  anew.  And  thus  they  are  "  born  again, 
not  of  corruptible  seed,  but  of  incorruptible  by  the  word 
of  God,  that  liveth  and  abideth  forever."' — 1  Peter  i. 
23.  Thus  faith,  though  it  has  no  holiness  or  merit  in 
it,  becomes  a  motive ;  and  is  the  proper  means  of  di- 
vine appointment,  in  drawing  sinners  unto  God,  to  re- 
ceive righteousness  and  true  holiness.  On  this  view  of 
the  subject,  we  see  man  a  rational  creature,  a  fit  subject 
of  moral  government;  we  see  the  influence  of  motive, 
the  word  of  God  believed,  which  is  the  power  of  God, 
in  drawing  the  soul  into  conformity  unto  God  ;  and  all 
this  effected  by  means  of  the  divine  testimony  admitted 
into  the  heart,  as  true.  We,  therefore,  consider  faith 
as  a  simple  idea,  and  as  one  and  the  same  thing  in 
every  case;  though  its  objects  are  as  various  as  the 
things  revealed  in  the  Scriptures. 

But  some  talk  of  many  different  kinds  of  faith  ;  as  his- 
torical faith,  the  faith  of  miracles,  a  temporary  faith,  and 
saving  faith.  Some  again,  have  the  faith  of  credence, 
(which  by  the  way  is  all  that  is  properly  faith)  the  faith 
of  adherence,  the  faith  of  reliance,  the  faith  of  assur- 


228  BIOGRAPHY    OF 

ance,  &c.  &c.  By  these  distinctions  they  confound 
faith  and  its  consequences  ;  which  the  Apostle  calls  the 
sealings  of  the  spirit.  Eph.  i.  13 — ^'In  whom  after 
that  ye  believed,  ye  were  sealed  with  that  Holy  Spirit 
of  promise."  Now,  we  neither  know  these  distinctions 
of  human  invention,  nor  care  any  thing  about  them. — 
We  do  not  bewilder  the  minds  of  our  hearers  with  these 
subtle  distinctions,  which  have  no  foundation  in  truth ; 
but  we  call  them  to  come  to  God,  believing  that  he  is, 
and  that  he  is  a  rewarder  of  them  that  diligently  seek 
him  ;  that  they  may  receive  that  unction  from  the  holy 
One,  whereby  they  may  know  all  things.  Some  tell  us 
that  the  word  of  God  is  a  dead  letter,  until  it  is  accom- 
panied by  some  exterior  power.  But  we  are  assured, 
that  Christ  speaks  truth,  when  he  says,  "The  words  that 
I  speak  unto  you,  they  are  spirit,  and  they  are  life." — 
John  vi.  63.  Men  do  not  receive  the  truth  of  the  word 
or  as  it  is  indeed  the  word  of  God  ;  therefore  it  has  no 
effect  upon  them.  But  when  sinners  believe  it,  we 
find  it  has  power  to  make  them  cry  aloud  for  mercy. 
6.  A  Christian  is  not  of  this  world,  he  is  born  from 
above ;  belongs  to  the  family  of  Christ,  is  possessed  of 
his  spirit,  and  can  be  distinguished  from  the  man  of  the 
world,  by  those  properties  only,  which  he  has  received 
from  Christ,  and  in  which  he  resembles  his  Divine  Mas- 
ter. When,  therefore,  we  describe  true  religion,  we 
describe  the  various  operations  of  the  Spirit  of  Christ, 
in  causing  the  soul  to  pant  after  God,  rejoice  in  his  love, 
follow  holiness,  resist  the  devil,  overcome  temptations, 
fight  against  all  sin,  joy  in  tribulations,  cheerfully  en- 
dure persecutions  for  the  name  of  Christ,  and  in  a  word 
whatever  are  the  genuine  fruits  of  the  Spirit  of  God. — 
In  this  description  we  pronounce  those,  and  those  only, 
the  blessed  of  the  Lord,  the  elect,  &c.,  who  have  the 
Spirit  of  Christ.  Other  preachers  will  mention  the 
same,  as  evidences  of  a  Christian.  But  when  they  have 
done  this,  they  do  in  effect  destroy  it  all  by  bringing 
into  the  account  the  works  of  the  flesh,  as  making  part 
of  the  same  character.     When  they  describe  the  actings 


BARTON    W.    STONE.  229 

of  grace,  hypocrites  and  backsliders  are  brought  to 
tremble,  saying,  if  this  only  he  religion^  we  have  none. 
But  the  preacher,  who  probably  himself  is  in  a  declin- 
ing state,  soon  relieves  their  just  distress,  by  a  plaster 
of  untempered  mortar.  A  Christian,  says  he,  may  be 
dead,  lifeless,  cold  and  languid;  God  may  leave  him  to 
his  corruptions  to  humble  him ;  thus  his  unbelief,  doubts 
and  fears,  may  be  according  to  the  will  of  God,  &c. — 
The  hypocrite  now  takes  courage,  for  though  he  has 
none  of  the  genuine  actings  of  grace,  he  abounds  in  the 
fruits  of  unbelief  and  the  works  of  the  flesh,  which  he 
hears  also  belong  to  the  Christian.  The  backslider  also 
takes  encouragement  to  lie  still  in  his  sins.  In  these 
things  we  differ  from  many  preachers ;  for  we  cannot 
acknowledge  any  thing  as  belonging  to  the  Christian, 
but  what  he  receives  from  Christ.  Other  things  come 
from  the  devil,  to  whom  he  must  give  no  place.  They 
are  the  works  of  the  flesh,  and  not  the  fruits  of  the 
Spirit;  and  the  soul  that  performs  them,  has  its  state 
plainly  decided  by  the  Apostle.  Rom.  vi.  16. — Know 
ye  not  that  to  whom  ye  yield  yourselves  servants  to 
obey,  his  servants  ye  are,  whether  of  sin  unto  death,  or 
of  obedience  unto  righteousness. 

We  might  have  proceeded  farther  to  show,  that  this 
duplicity  runs  through  all  that  system,  which  by  some 
is  called  orthodox  ;  and  have  also  pointed  out  the  plain- 
ness and  simplicity  of  the  w^ord  of  God  on  these  sub- 
jects. But  these  few  observations  are  sufficient  to  show 
w^herein  we  differ  from  our  brethren.  This  appears  also 
in  what  has  been  said  in  the  foregoing  history  and  view 
of  the  gospel.  For  the  charge  of  preaching  false  doc- 
trine arose  at  first  from  the  want  of  that  double-meaning, 
w^iich  systematic  writers  have  put  on  the  plain  doctrines 
of  the  Bible  ;  and  from  the  neglect  of  these  explana- 
tions of  the  precious  promises  of  the  gospel,  which  en- 
tirely destroy  their  signification. 

In  the  early  stage  of  this  business,  those  of  us  who 
w^ere  in  this  strain  of  preaching,  went  on  in  the  high- 
way of  the  Lord,  where  the  way-faring  men,  though 


230  BIOGRAPHY  OF 

fools,  should  not  err.  The  truths,  which  we  believed 
and  felt,  we  were  willing  at  all  times  to  illustrate,  and 
enforce,  for  the  instruction  and  satisfaction  of  our  hear- 
ers. But  we  were  backward  to  say  any  thing  on  those 
subjects  we  had  neglected,  lest  we  should  be  involved 
in  controversy.  But  those  who  were  fonder  of  dry 
doctrines  than  of  the  glorious  work  which  God  was  car- 
rying on  among  us,  being  grieved  that  their  favorite 
sentiments  were  neglected,  dragged  us,  however  unwil- 
ling, upon  controverted  ground.  We  were  charged,  as 
you  have  seen  already,  with  endeavoring  artfully  to  un- 
dermine these  doctrines.  And  indeed  we  were  not 
careful  what  became  of  any  doctrine,  which  hindered 
sinners  from  coming  to  Christ.  Our  great  concern  was 
to  follow  the  simplicity  of  the  word,  and  to  state  the 
plain  truth,  as  it  is  in  Jesus.  To  avoid  raising  a  flame 
of  controversy,  we  said  as  little  as  possible  concerning 
the  Confession  of  Faith.  But  its  vigilant  friends  could 
not  bear  to  see  some  of  its  peculiar  tenets  neglected; 
while  the  Scripture  doctrine  of  free  salvation,  through 
the  blood  of  the  Lamb,  was  proclaimed  aloud  to  all, 
and  drunk  down  by  many,  inflaming  their  hearts  with 
the  love  of  God,  and  demolishing  the  strong  holds  of 
Satan  and  of  sin.  They  arose  to  preserve  their  belov- 
ed book,  and  its  peculiarities  from  destruction.  For  by 
this  time  it  began  to  be  pretty  evident,  that  if  the 
wonderful  work  of  reviving  went  on,  it  would  soon 
sweep  away  the  foundation  on  which  the  building  stood, 
and  overwhelm  it  in  the  ocean  of  redeeming  love. — 
Their  exertions  awakened  the  attention  of  many,  who 
were  walking  in  the  light  and  liberty  of  the  gospel ;  and 
they  soon  perceived  the  strain  of  these  doctrines,  and 
their  contradiction  to  the  spirit  of  the  revival.  Thus 
the  conduct  of  the  warm  friends  of  the  Confession, 
served  only  to  expose  its  nakedness  in  the  noon-day  of 
gospel  light;  and  excite  the  lovers  of  the  revival  to 
make  direct  opposition  to  it.  For,  however  good  the 
intention  of  its  compilers  was  at  first,  it  was  brought 
forward  at  this  crisis,  as  a  weapon  against  the  growing 


BARTON    W.    STONE.  231 

revival,  which  some  thought  was  come  to  torment  them 
before  the  time.  But,  blessed  be  God !  "wo  weapon  that 
is  formed  against  Zion  shall  prosper,  and  every  tongue 
that  shall  rise  against  her  in  judgment,  she  shall  con- 
demn." And  so  we  see  in  the  case  of  this  book.  We 
bore  wnth  it,  until  we  found  it  would  be  bound  upon 
our  consciences,  and  then   we  bid  it  adieu. 

That  the  reader  may  see  we  had  solid  reasons  for 
slipping  our  necks  out  of  the  yoke  of  human  tradition, 
we  will  proceed  to  state  a  few  of  our  objections  to 
creeds  and  confessions  in  general,  and  to  the  Westmin- 
ister Confession  in  particular. 

REMARKS  ON  CREEDS  AND  CONFESSIONS  IN  GENERAL. 

Through  the  subtilty  of  the  enemy,  the  Christian 
church  has  long  been  divided  into  many  different  sects 
and  parties.  Each  has  a  creed^  confession  of  faith  or 
brief  statement  of  doctrines,  as  a  bond  of  union  among 
its  members,  or  rather  a  separating  wall  between  itself 
and  other  societies.  This  is  generally  called  the  stand- 
ard of  such  a  church.  If  the  word  standard  has  its 
true  and  usual  signification,  it  imports  that  such  a  book 
is  the  pillar  which  supports  it ;  the  foundation  on  which 
it  stands  ;  or  the  rule  by  which  it  is  formed,  or  regula- 
ted, both  as  to  doctrine  and  practice.  This  sets  aside 
the  word  of  God,  or  at  least  binds  the  members  of  that 
particular  society  to  imderstand  the  Scriptures  as  stated 
and  explained  in  the  Creed^  on  pain  of  being  accounted 
unsound  in  the  faith,  or  excommunicated  from  the  church. 
This  is  indeed  bringing  the  w^ord  of  God  to  that  stand- 
ard. The  people  have  the  privilege  of  reading  the 
Scriptures  to  prove  the  standard  to  he  right;  but  no  priv- 
ilege to  examine  it  by  Scripture,  and  prove  it  to  be 
wrong.  For  if  any  should  do  this,  he  forfeits  his  priv- 
ilege in  that  church,  and  must  be  cast  out  as  a  heretic. 
Or,  if  he  chooses  to  withdraw,  he  must  be  excommuni- 
cated as  a  schismatic ;  and  all  men  warned  to  guard 
against  him  as  a  dangerous  person. 


232  BIOGRAPHY   OF 

It  is  an  established  maxim,  that  when  any  law,  or 
rule  of  conduct  is  authoritatively  explained,  the  explana- 
tion is  the  law ;  and  we  are  necessarily  bound  to 
understand  the  original  according  to  the  explanation. 
A  creed,  or  confession  of  faith,  is  considered  both  as  a 
summary  of  the  doctrines  taught  in  the  Bible,  and  an 
explanation  of  them.  If  it  were  left  in  its  own  place, 
to  occupy  the  low  ground  of  human  opinion,  it  might  do 
some  good.  But  the  moment  it  is  received  and  adopted 
as  a  standard^  it  assumes  the  place  of  the  Bible  ;  it  is 
the  explanation,  according  to  which  we  must  under- 
stand the  original  law,  the  word  of  the  living  God. 
If  such  a  church  is  founded  on  the  Scriptures,  it  is  not 
immediately ;  but  by  means  of  this  standard^  or  pillar. 
But  if  there  is  a  mistake  in  the  business,  and  any  part  of 
the  pretended  standard^  or  pillar  should  not  be  founded 
on  the  rock,  will  not  the  whole  church  tumble  to  the 
ground  ?  Is  it  not  better  to  clear  away  all  the  rubbish,  of 
human  opmions,  and  build  the  church  immediately  on 
the  rock  of  ages,  the  sure  foundation  which  God  has 
laid  in  Zion? 

But  some,  to  avoid  the  odium  of  setting  up  their 
creed,  in  place  of  the  Bible,  call  it  an  impei'fect  standard. 
This  is  a  contradiction  in  terms ;  ?i  foundation,  that  is 
unsound,  and  not  to  be  trusted  ;  a  pillar  which  is  shat- 
tered and  will  let  the  building  fall,  unless  it  has  some- 
thing else  to  support  it;  a  rule  which  is  imperfect,  and 
consequently  no  rule  at  all ;  because  every  thing  which 
is  made  by  it  will  certainly  be  wrong.  If  God  had  not 
given  us  a  perfect  rule,  we  might  have  some  excuse  for 
working  with  a  crooked  one  of  human  make.  But  is 
it  not  strange  that  this  standard,  confessedly  imperfect, 
should  be  set  before  the  Scriptures,  which  are  perfect? 
so  that  if  any  should  happen  to  understand  tJiem  differ- 
ently from  it,  he  must  go  out  of  the  synagogue. 

If  it  is  imperfect,  we  must  see  the  pefect  word  of 
God  differently  from  it,  or  be  in  error.  Would  it  not 
be  better,  to  commit  this  book,  which  has  been  so  long 
idolized,  to  the  moles,  and  to  the  bats ;  and  take  the 


BARTON    W.     STONE.  233 

infallible  word  of  God ;  ask  and  obtain  his  Spirit  to 
understand  and  practise  it?  Others  again  more  modest, 
call  creeds  and  confessions,  Helps.  But  strange  and 
unnatural  as  it  may  appear,  the  help  stands  first  in  point 
of  orthodoxy.  For  a  rnan  may  be  permitted  to  explain 
many  passages  of  Scripture  differently  from  his  fellows  ; 
but  if  he  rejects  the  common  acceptation  of  one  article 
of  this  help^  he  is  at  once  proclaimed  a  heretic^  without 
ever  trying  his  doctrine  by  the  word  of  God.  God  has 
not  recommended  any  help  to  understand  the  Scripture, 
but  his  Spirit  of  wisdom,  which  he  gives  liberally  to 
them  that  ask.  Recommending  a  help^  implies  that  the 
Scriptures  are  not  sufficiently  plain,  and  that  men  can 
remedy  that  defect ; — that  God  will  not  give  his  holy 
Spirit,  or  that  it  is  easier  to  obtain  help  from  man,  than 
from  God.  And  indeed,  many  seem  to  have  acted  upon 
this  principle  ;  for  human  authors  have  been  gathered 
up,  and  constantly  consulted;  while  the  Bible  has  been 
laid  by  as  almost  useless.  Many  have  thought  that  by 
such  helps  they  could  enter  into  the  spirit  of  the  Scrip- 
tures. But  this  is  a  mistake.  Spiritual  things  can 
never  be  understood,  until  we  submit  to  the  teachings 
of  God,  by  believing  in  Jesus.  Then  the  Spirit  of 
Christ  leads  the  soul,  experimentally  into  those  heavenly 
truths,  and  gives  him  ideas,  which  he  could  not  obtain 
otherwise ;  even  though  he  had  all  the  creeds,  and 
confessions  in  the  world  to  help  him.  These  helps^ 
while  they  endeavor  to  make  those  understand  the 
exercises  of  religion,  who  never  experienced  them, 
generally  explain  away  the  spirituality  of  the  Scriptures, 
to  accommodate  them  to  carnal  reason.  If  a  man 
learns  the  words  of  the  help^  and  can  converse  well  on 
the  subjects  of  which  it  treats,  he  is  pronounced  ortho- 
dox. And  the  votaries  of  such  helps  will  receive  him, 
as  sound  in  the  faith,  though  he  give  no  satisfactory 
evidence  of  real,  living  religion  :  while  one  confessedly 
pious  is  rejected,  because  he  cannot  subscribe  that 
particular  creed.  Thus  these  creeds,  help  to  split  the 
real  church  of  Christ,  keep  asunder  the  truly  pious, 
U 


234  BIOGRAPHY    OF 

and  prevent  that  union,  which  would  otherwise  take 
place  among  the  real  lovers  of  religion.  That  real 
Christians  would  be  united,  if  human  creeds  were  laid 
aside,  is  evident ;  because  we  find,  that  such  do  agree, 
on  practical  religion,  when  they  enjoy  the  Spirit  of 
Christ.  And  wherever  this  revival  is  going  on  with 
life  and  power,  as  in  Cumberland,  and  some  other  places, 
there  Christians  of  different  societies,  losing  sight  of 
their  creeds^  confessions^  standards^  helps^  and  all  those 
speculations  which  enter  not  into  the  religion  of  the 
heart,  flock  together,  as  members  of  one  body,  knit  by 
one  spirit.  And  thus  assist,  and  encourage  each  other, 
in  their  common  pilgrimage  to  the  heavenly  Canaan. 

But  these  human  aids  fail  to  attain  the  end  designed 
by  them,  that  is  unity.  For  people  soon  begin  to 
dispute  as  much  about  the  meaning  of  their  creeds,  as 
about  the  Scriptures.  And  any  unity  which  they  do 
preserve,  is  like  its  source,  human,  barren,  unsavory; 
not  like  that  sweet  union  of  soul,  which  is  produced 
by  the  Spirit  of  God,  living  in  his  people.  Indeed 
they  are  only  sorry  shifts,  to  supply  the  want  of  "the 
unity  of  the  Spirit,  and  bond  of  peace."  Say,  ye  that 
love  the  Lord,  what  is  it  that  unites  you  together?  Is 
it  a  creed^  or  the  living  Spirit  of  the  crucified  Jesus? 

Some  think  it  not  possible  for  a  church  to  subsist, 
without  a  confession  of  faith.  But  we  think  they  betray 
their  ignorance,  of  the  uniting,  cementing  power  of 
living  religion.  They  will  tell  you,  if  Christians  had 
always  the  Spirit  of  Christ  in  plentiful  effusions,  they 
would  not  need  those  aids,  which  are  so  necessary,  in 
times  of  deadness.  But  we  answer,  Christ  never 
allowed  his  church  to  be  without  his  Spirit,  which  he 
gives  liberally,  and  upbraideth  not.  Therefore  he  has 
made  no  provision  for  such  a  scarcity  of  his  Spirit,  as  is 
caused  by  the  indolence  of  professors.  He  provided 
no  armour  for  the  back,  because  he  never  allowed  his 
followers  to  turn  their  backs  to  the  enemy,  but  to  go  on 
from  conquering  to  conquer.  The  Roman  Catholics 
say,  they  use  their  images  only  as  helps,  to  enliven 


BARTON  W.  STONE.  235 

their  faith.  But  we  believe  they  are  a  hindrance, 
instead  of  a  help,  and  keep  the  soul  away  from  God. 
Thus  we  conceive  that  confessions  of  faith,  keep  the 
soul  away  from  the  word  of  God.  These  things  we 
know  by  experience.  That  book  never  helped,  but 
hindered  our  faith.  When  we  neglected  it  and 
followed  the  Spirit  of  God,  in  his  word,  our  minds 
were  enlightened,  and  our  souls  were  quickened.  But 
when  we  compared  this  light,  with  the  confession,  they 
would  not  agree.  We  could  not  withstand  God.  We 
chose  to  hearken  to  God,  rather  than  men ;  and  there- 
fore, have  taken  our  leave  of  that  book. 

The  preceding  remarks  make  it  evident,  that  if  the 
book  in  question,  were  as  perfect  as  it  could  be  formed 
by  men,  it  should  be  rejected  as  a  standard.  Or,  in 
other  words,  that  no  such  standard  should  be  adopted. 
But  we  conceive  it  is  very  defective,  and  ought  not  to 
be  received,  even  if  the  practice  of  owning  and  sub- 
scribing human  creeds,  were  right  and  Scriptural.  We 
shall  now  proceed  to  mention  a  few  of  those  defects. 

REMARKS    ON    THE    CONFESSION    OF    FAITH. 

1.  The  whole  tenor  of  Scripture  shows  that  man  is 
made  as  the  mouth  of  creation,  to  glorify  God  in  an 
active  manner;  that  knowing  his  nature,  perfections, 
and  astonishing  works,  he  should  render  due  praise  to 
the  divine  name  ;  and  employ  all  his  powers  of  body 
and  mind,  in  doing  the  will  of  God.  And  it  is  also 
evident,  that  as  he  is  to  serve  God,  so  he  is  made  to 
enjoy  him  forever ;  and  that  nothing  whatever,  can  fill, 
or  satisfy  the  mind,  but  God  himself.  So  say  the 
larger  and  shorter  catechisms:  Quest.  1.  "The  chief 
end  of  man  is  to  glorify  God  and  enjoy  him  forever." 
As  every  wise  man,  when  he  forms  or  executes  any 
plan,  has  some  suitable  end  in  view  ;  so  God  proposed 
this  glorious  end,  when  he  made  man.  And  thus  we 
see  the  folly  and  madness  of  sin,  in  opposing  the  plan 
and  will  of  God  ;  robbing  him  of  his  due,  and  render- 
ing miserable,  the  noblest  creature  of  his  hands. 


236  BIOGRAPHY    OF 

But  in  contradiction  to  this  Scriptural  and  rational 
view  of  the  matter,  the  Confession  asserts,  chap.  3. 
sec.  1,  that  '^God,  from  all  eternity  ordains  whatso- 
ever comes  to  pass."  All  sinful  thoughts,  words,  and 
actions  come  to  pass ;  therefore  they  were  ordained 
from  all  eternity.  Again,  in  chap.  6.  sec.  1,  it  says, 
*'  This  their  sin  (the  sin  of  our  first  parents)  God  was 
pleased,  according  to  his  wise,  and  holy  counsel,  to 
permit,  having  purposed  to  order  it  to  his  own  glory." 
We  see  here  that  God  permits  sin  ;  that  it  makes  a  part 
of  his  purposed  plan.  For  if  he  had  any  plan  in  view, 
surely  his  own  glory  must  constitute  a  part  of  that  plan. 
He  purposed,  then,  according  to  the  Confession,  from 
all  eternity,  to  ordain  sin  to  his  own  glory.  Therefore, 
from  all  eternity,  sin  made  a  part  of  his  ordained  plan. 
Again,  he  permits  sin,  nay  more  than  permits  it,  accord- 
ing to  chap.  5.  sec.  4 — "The  Almighty  power,  &c., 
of  God,  extendeth  itself  even  to  the  first  fall,  and  all 
other  sins  of  angels  and  men,  and  that  not  by  a  bare 
permission, — ordering  and  governing  them — to  his  own 
wise  and  holy  ends."  If  then  sin  be  permitted  ;  if  it 
be  ordained  from  all  eternity,  how  can  it  oppose  the 
purpose,  end,  and  design  of  God,  in  making  man  ?  It 
makes  a  necessary  part  of  his  plan ;  for  he  ordained  it 
before  it  took  place.  It  must  therefore  be  in  confor- 
mity to  his  will.  If  sin  be  ordained,  its  consequences 
are  ordained  also.  And  this  we  find  expressly  declared 
in  chap.  3.  sec.  3,  4 — **  By  the  decree  of  God — some 
men  are  foreordained  to  everlasting  death.  These  men 
thus  predestinated,  and  foreordained,  are  particularly 
and  unchangeably  designed,"  for  that  very  purpose.  If 
then  a  number  of  men,  and  a  great  number  too,  were 
eternally  and  unchangeably  foreordained  to  everlasting 
deaths  this  w^as  certainly  the  design  and  end  of  their 
existence  in  time,  and  they  could  not  be  created  to 
glorify  and  enjoy  God.  For  this  would  be  a  design 
and  end  contrary  to  their  eternal  predestination.  Here 
then  are  flat  contradictions,  wholly  irreconcilable.  As 
therefore,  we  believe  the  former,  that  God  made  man 


BARTON    W.    STONE.  237 

to  glorify  and  enjoy  him  forever ;  so  we  must  deny  the 
latter;  nay  we  reject  it  with  abhorrence,  as  destroying 
the  difference  between  good  and  evil ;  and  as  setting 
the  most  holy  God  at  the  head  of  all  the  sins  committed 
in  the  world.  For,  unchangeably  to  ordain  a  wicked 
action,  and  not  be  in  some  sense  the  author  of  sin, 
appears  to  us,  utterly  impossible.  The  Confession  tells 
you.  Shorter  Cat.  ques.  8,  that  "  God  executes  his 
own  decrees.''^  We  grant  that  God  ordains  whatsoever  he 
brings  to  pass.  But  he  does  not  bring  sin  to  pass. 
Therefore,  he  does  not  ordain  it.  Neither  did  he  ever 
permit,  but  expressly  prohibited  sin,  and  that  under  the 
penalty  of  death.  He  foresaw  sin;  for  there  is  nothing 
hid  from  his  omniscient  eye.  But  his  foreknowledge  is 
not  the  rule  of  his  decrees.  He  decrees  nothing 
because  he  foresees  it,  but  he  decrees  righteous  judg- 
ment. He  can  only  decree  to  do  what  is  right :  for 
wickedness  is  an  abomination  to  the  Lord.  It  is  right 
that  virtue  should  be  rew^arded,  and  vice  punished. 
Therefore  he  decrees  to  reward  the  one  and  punish  the 
other.  He  decreed  to  reward  the  obedience  of  Adam, 
with  the  enjoyment  of  himself,  if  he  had  stood.  And 
the  happiness  of  his  posterity  would  have  followed  of 
course,  as  the  consequence  of  his  obedience.  He 
decreed  to  reward  the  obedience  of  Christ,  and  all  who 
believe  in  him,  with  everlasting  happiness.  But  these 
things  were  not  decreed  because  he  foresaw  they 
would  take  place.  For  the  contrary  in  the  case  of 
Adam  was  foreseen.  But  they  are  decreed,  because  it 
is  fit  and  right,  in  a  perfect  God,  the  Governor  of  the 
Universe,  so  to  act. 

God  foresaw  that  man  would  fall,  through  the  temp- 
tation of  the  devil.  But,  as  we  have  seen  already,  he 
did  not  decree  it,  but  straitly  forbid  it,  under  the  sever- 
est penalty.  He  foresaw  one  thing,  and  decreed  ano- 
ther. He  foresaw  the  fall,  and  decreed  to  send  his  Son  to 
die  for  man,  that  whosoever  believeth  on  him,  should 
not  perish,  but  have  everlasting  life.  He  foresaw  that 
many  would  reject  Christ,  through  unbelief;  and  he  de- 


238  BIOGRAPHY    OF 

creed  to  send  them  to  perdition ;  he  that  believeth  not 
shall  be  damned. 

2.  We  are  commissioned,  and  authorized  to  go  into 
all  the  world,  and  preach  the  gospel  to  every  creature. 
Mark  xvi.  15.  To  offer  Christ  and  all  the  blessings  of 
the  new  covenant,  to  every  sinner  we  find ;  to  assure 
them  that  all  things  in  Christ  are  now  ready;  that  God 
is  in  Christ  reconciling  the  world  unto  himself,  not  im- 
puting their  trespasses  unto  them  ;  and  to  beseech  them 
in  Christ's  stead  to  be  reconciled  to  God,  &c. 

This  plain  Scripture  doctrine,  which  is  the  sum  of 
the  whole  gospel,  is  signified  in  the  Confession.     Chap. 

7,  sec.  3 — "He  freely  offereth  to  sinners  life  and  salva- 
tion by  Jesus  Christ."  And  chap.  10,  sec.  4 — "Others 
not  elected — may  be  called  by  the  ministry  of  the  word," 
&c.  But  notwithstanding  the  sincere  offer  of  salvation, 
which  God  makes  in  his  word,  to  all  who  hear  the  gos- 
pel, this  same  Confession  declares,  that  all  these  bless- 
ings were  provided  for  a  certain  numbe?'  only,  to  whom 
they  are,  or  shall  be  certainly  applied  ;  and  cannot  pos- 
sibly be  given  to  any  other,  although  they  are  offered  to 
all  in  the  most  plausible  and  friendly  manner.   See  chap. 

8,  sec.  1 — "It  pleased  God  to  choose  the  Lord  Jesus 
■ — unto  whom  he  did — -from  all  eternity  give  a  people 
to  be  his  seed,  and  to  be  by  him  in  time  redeemed,  call- 
ed, justified,  sanctified  and  glorified."  And  sec.  5 — 
*'The  Lord  Jesus  by  his  perfect  obedience,  and  sacrifice 
of  himself,  which  he  through  the  Eternal  Spirit  once  of- 
fered up  unto  God,  hath  fully  satisfied  the  justice  of  his 
Father,  and  purchased,  not  only  reconciliation,  but  an 
everlastinoj  inheritance  in  the  kingdom  of  heaven  for  all 
those  whom  the  Father  hath  given  unto  him."  And 
sec.  8 — "To  all  those  for  whom  Christ  hath  purchased 
redemption,  he  doth  certainly  and  effectually  apply  and 
communicate  the  same^  And  chap.  3,  sec.  3,  4,  5,  but 
especially  section  6 — "They  who  are  elected,  being 
fallen  in  Adam,  are  redeemed  by  Christ,  are  effectually 
called  unto  faith  in  Christ,  by  his  Spirit  working  in  due 
season;  are  justified  and  adopted,  sanctified  and  kept 


BARTON    W.    STONE.  239 

by  his  power  through  faith  unto  salvation.  JYeither  are 
any  other  redeemed  by  Christ,  Sfc,  but  the  elect  onlyy — 
And  "Their  number  is  so  certain  and  definite  (not  mere- 
ly in  the  foreknowledge  of  God,  but  in  his  decree)  that 
it  cannot  be  either  increased,  or  diminished."  Now  let 
any  serious  mind,  which  has  not  from  infancy  been  pre- 
possessed in  favor  of  this  contradictory  system,  say 
what  is  the  meaning  of  the  general  call  and  offer  of  sal- 
vation, to  those  not  elected,  nor  redeemed  ;  to  those 
eternally  passed  by,  and  unchangeably  foreordained  to 
dishonor  and  wrath'?  Is  it  not  a  mere  sham,  insincere, 
and  useless?  Let  God  be  true,  but  every  man  that  con- 
tradicts him,  a  liar. 

We  are  not  the  only  Presbyterians  who  view  the  doc- 
trine of  Atonement  different  from  the  Confession. — 
We  know  a  number  who  believe,  that  Christ's  satisfac- 
tion is  as  extensive  as  the  requirements  of  the  law.  So 
that  God  can  consistently  with  law  and  justice,  extend 
mercy  to  all  indiscriminately,  who  hear  the  gospel,  upon 
their  compliance  with  the  terms  of  it.  Because  Christ 
has  removed  every  legal  obstruction  out  of  the  way ; 
which  is  the  same  thing  as  to  say,  "he  gave  himself  a 
ransom  for  all,  and  tasted  death  for  every  man."  But 
with  what  consistency  they  can  differ  from  the  Confes- 
sion in  so  important  a  point,  and  yet  hold  it  to  be  a 
standard,  we  leave  for  others  to  determine ;  and  also 
how  they  can  reconcile  eternal  election  and  reprobation 
with  general  redemption. 

3.  The  whole  tenor  of  Scripture  declares,  that  man- 
kind are  in  a  state  of  trial  in  this  world  ;  life  and  death 
being  set  before  them,  they  are  called  to  choose  which 
they  will  have.  God  addresses  them  in  such  language 
as  this — "Turn  ye  from  your  evil  ways,  for  why  will  ye 
die } "  They  who  believe,  are  saved  by  free  grace  ; 
but  they  who  disbelieve  are  condemned  for  rejecting 
that  salvation  so  richly  provided,  and  so  freely  offered 
them  in  Christ.  And  there  is  an  approaching  judgment, 
when  all  believers  shall  be  caught  up  to  meet  the  Lord 
in  the  air,  and  to  celebrate  the  praises  of  him,  "who 


240  BIOGRAPHY    OF 

loved  them,  and  washed  them  from  their  sins  in  his  own 
blood."  But  stubborn  unbelievers  shall  be  banished 
into  "the  blackness  of  darkness  forever,"  there  to  la- 
ment their  folly  and  madness  in  refusing  that  life,  which 
was  so  freely  and  so  abundantly  offered. 

We  who  administer  in  holy  things,  are  called  of  God 
to  warn  sinners  of  their  danger,  and  exhort  them  to 
prepare  for  that  awful  crisis.  The  Confession  of  Faith 
expressly  declares  the  same  thing;  chap.  33,  section  1. 
"AH  persons  that  have  lived  upon  earth,  shall  appear 
before  the  tribunal  of  Christ,  to  give  an  account  of 
their  thoughts,  words  and  deeds,  and  to  receive  accord- 
ing to  what  they  have  done  in  the  body,  whether  good 
or  evil."  And  yet  the  same  Confession  positively  de- 
clares, chapter  3,  section  5 — "That  the  final  state  of  all 
men  was  irreversibly  fixed  from  all  eternity,  before  they 
had  a  being;  one  part  being  given  to  Christ  from  eter- 
nity, redeemed  by  him,  and  made  meet  for  heaven  in  time. 
Nay,  they  were  'chosen  in  Christ'  from  eternity  "unto 
everlasting  glory,  without  any  foresight  of  faith,  or  good 
works,  or  perseverance  in  either  of  them."  But  the 
other  part  was  passed  by  in  their  sins,  and  ordained  to 
dishonor  and  wrath  ;  left  in  their  hopeless  state,  without 
any  provision  made  for  their  recovery.  They  were 
born  under  the  curse,  and  no  possible  way  to  remove  it. 
Sinners  by  nature,  who  could  do  nothing  but  sin.  For 
according  to  chap.  9,  sec.  3,  they  have  "wholly  lost  all 
ability  of  will  to  any  spiritual  good,  accompanying  sal- 
vation." And  again,  chap.  5,  sec.  6 — "From  them 
he  not  only  withholdeth  his  grace,  whereby  they 
might  have  been  enlightened  in  their  understandings, 
and  wrought  upon  in  their  hearts,  but  sometimes  also 
withdraweth  the  gifts  which  they  had,  and  exposeth 
them  to  such  objects  as  their  own  corruption  makes 
occasions  of  sin ;  and  withal  gives  them  over  to  their 
own  lusts,  the  temptations  of  the  world,  and  the  power 
of  Satan."  And  it  further  tells  you,  chap.  3,  section  7, 
that  he  does  all  this,  "for  the  glory  of  his  sovereign 
power  over  his  creatures."     For  there  is  no  cause,  say 


BARTON    W.     STONE.  241 

some  divines,  why  one  is  taken  and  another  left,  but  the 
sovereign  will  of  God.  This  fixes  the  point  at  once. 
Men  are  no  more  in  a  state  of  trial  in  this  world ;  nay, 
there  never  was  one  of  the  human  family,  in  this  state, 
not  even  Adam  and  Eve.  For  the  fate  of  all  was  eter- 
nally and  unchangeably  fixed  before  they  had  a  being. 
The  human  family,  therefore,  are  only  brought  upon  the 
stage  to  show  what  God  will  do  in  them,  with  them, 
and  by  them.  All  fill  up  the  place  assigned  them,  and 
act  the  part  which  God  designed  for  them.  There  can, 
therefore,  be  no  proper  judgment  in  the  last  day.  It 
will  only  be  a  pompous  show.  There  can  be  no  trial, 
no  condemnation.  For  no  cause  can  be  assigned  for 
acquitting  one,  and  condemning  another,  but  the  sover- 
eign will  of  the  judge  :  because  each  one  has  filled  up 
the  secret  will  and  determination  of  God  respecting 
him.  Where  shall  we  end,  if  we  follow  this  scheme 
of  sovereign  arbitrary  wrath'^  But  the  Scriptures  give 
us  a  very  different  statement :  "  Because  I  called  and 
ye  refused  ;  I  have  stretched  out  my  hand,  and  no  man 
regarded,"  &c. — Prov.  i.  24,  &c.  Is  it  not  right  to 
beg  off  from  being  tried  by  such  a  crooked  rule  as  this? 
A.  composition  of  contradictions. 

4.  According  to  this  book,  sin  is  a  necessary  part  of 
God's  plan,  ch.  5.  sec.  4.  and  ch.  4.  sec.  1.  He  permitted 
the  fall,  and  all  other  sins  of  men  and  angels.  But,  as  we 
have  observed  already,  the  Scripture  says  he  did  not  per- 
mit the  fall,  but  forbade  it  by  the  severest  penalty.  The 
word  permit  must  be  taken  in  a  very  unnatural  sense, 
or  else  the  assertion  is  absolutely  false.  But  it  further 
adds,  chap.  5.  5 — "That  God  doth  oftentimes  leave  his 
own  children  to  the  corruptions  of  their  own  hearts,  to 
chastise  them  for  former  sins,  humble  them,  make  them 
live  near  the  Lord  ;  and  for  other  holy  ends.  Sin  then 
is  not  so  dreadful  a  thing,  nor  so  hateful  to  God  as  the 
Scripture  represents  ;  seeing  it  is  oftentimes  the  Lord's 
instrument  in  carrying  on  his  work  of  grace,  in  the 
hearts  of  his  own  children.  We  may,  then,  lie  down 
in  unbelief,   deadness,  hardness  of  heart,   coldness,  a 

V 


242  BIOGRAPHY   OF 

worldly  spirit,  or  w'hatever  else  is  the  effect  of  the 
corruptions  of  the  heart  let  loose;  and  believe  it  is  the 
will  of  God  we  should  be  so,  though  in  the  sense  of 
Scripture,  we  are  reprobates,  not  having  the  Spirit  of 
Christ.  We  believe  many  do  so  ;  we  know  it  by  our 
own  experience,  and  have  seen  others  in  the  same 
situation,  who  had  lost  their  first  love,  and  were  drag- 
ging out  a  dying  life,  without  the  present  exercises  of 
religion.  But  through  divine  grace,  many  such  have 
seen  that  they  were  opposing  the  will  of  God,  and 
acting  according  to  the  will  of  the  devil.  Having  earn- 
estly addressed  the  throne  of  grace,  they  have  found  the 
piece  which  was  lost ;  and  have  called  their  friends  to 
rejoice  with  them.  Some  are  yet  in  that  dreadful  state 
of  declension,  preaching  up  that  heaven  will  be  so 
much  the  sweeter,  when  they  arrive  there,  by  how 
much  the  less  they  have  of  it  here ;  and  are  sheltering 
themselves  from  guilt  under  this  lying  pretext,  that  it  is 
the  Lord's  will  they  should  be  so.  "  My  soul,  come 
not  thou  into  their  secret ;  unto  their  assembly,  mine 
honor,  be  not  thou  united!'' 

5.  The  Confession  declares,  larger  cat.  quest.  32. 
That  "  God  freely  provideth,  and  offereth  to  sinners  a 
Mediator,  requiring  faith  as  the  condition,  to  interest 
them  in  him  ;  promising  and  giving  his  holy  Spirit  to 
all  his  elect,  to  work  in  them  that  faith''''  &c.  And 
chap.  7.  sec.  3 — "He  freely  offereth  unto  sinners  life 
and  salvation  by  Jesus  Christ,  requiring  of  them  faith 
in  him,  that  they  may  be  saved  ;  and  promising  to  give 
unto  all  those  that  are  ordained  unto  life  his  holy  Spirit, 
to  make  them  willing,  and  able  to  helieve.^"^  Chap.  10. 
4 — "  Others  not  elected,  although  they  may  be  called 
by  the  ministry  of  the  word,  and  may  have  some  com- 
mon operations  of  the  Spirit ;  yet  they  never  truly 
come  to  Christ,  and  therefore  cannot  be  saved."  And 
larger  cat.  ques.  68 — "  All  the  elect,  and  they  only,  are 
elFectually  called  ;  although  others  may  be  and  often 
are  outwardly  called  by  the  ministry  of  the  word,  and 
have  some  common  operations  of  the  Spirit ;  who  for 


BARTON    W.    STONE.  243 

their  wilful  neglect  and  contempt  of  the  grace  offered 
to  them,  being  justly  left  in  their  unbelief,  do  never 
truly  come  to  Jesus  Christ.''  These  are  extraordinary 
passages,  considered  in  connection  with  the  above  sys- 
tem. Life  and  salvation  are  offered  to  the  iion-elect  ! — 
The  gospel  is  preached  to  them,  and  faith  in  Christ  re- 
quh'ed  of  them  !  ! 

What  does  God  require  them  to  believe }  That 
Christ  died  for  them  ?  This  were  to  require  them  to 
believe  a  lie,  according  to  the  Confession  ;  for  he  died 
only  for  the  elect.  Are  they  to  believe  that  God  is  will- 
ing to  save  them,  and  not  willing  they  should  be  lost? 
Certainly  not.  For  his  secret  will  and  deter raination  is, 
and  has  eternally  been,  that  they  should  be  passed  by  in 
their  sins,  and  perish.  But  it  may  be  said  they  do  not 
know  this  secret  will  of  God.  But  they  are  informed 
he  has  this  secret  will,  in  opposition  to  the  general  pro- 
clamation of  grace.  They  hear  there  is  mercy  for  the 
elect  only  ;  and  they  cannot  possibly  believe  it  is  for 
them,  until  they  kno^y  they  are  of  that  number.  There 
is  no  proposition  they  can  possibly  believe,  but  that 
Christ  died  for  somebody,  but  for  whom,  the  Lord  only 
knows.  To  creatures  under  the  influence  of  these  sen- 
timents, faith  is  impossible.  It  is  impossible  to  believe 
without  testimony,  and  it  is  impossible  to  influence  the 
human  mind  without  motive.  This  doctrine  therefore, 
believed,  renders  the  gospel  of  the  grace  of  God,  in 
vain.  Or,  if  by  faith  they  mean  trusting  in  mercy, 
this  is  as  impossible  as  the  former.  The  sinner  is  told, 
that  God  offers  him  mercy.  I  cannot  trust  in  it,  says 
he,  unless  I  know  I  am  one  of  the  elect.  For  God  only 
intends  it  for  them.  But,  says  the  Calvinist,  you  have 
no  business  with  his  secret  wall ;  take  his  revealed  will 
and  trust  in  his  mercy.  .  The  sinner  replies,  you  tell 
me,  as  the  revealed  will  of  God  (for  if  it  is  not  revealed 
you  know  nothing  about  it)  that  he  has  mercy  only  for  a 
certain  number.  If  this  be  true,  the  offer  you  call  his 
revealed  will,  must  be  a  sham — there  must  be  some  trick 
in  it — the  Lord  does  not  mean  just  as  he  says.     He 


244  BIOGRAPHY    OF 

might  as  well  have  required  the  Tion-elect  to  create  a 
world,  that  they  might  be  saved,  as  to  believe  in  Christ 
on  these  principles ;  seeing  there  is  no  evidence  on 
which  such  a  faith  can  be  founded.  And  indeed  those 
divines  grant,  that  the  non-elect  cannot  believe,  because 
God  gives  them  only  the  common  operations  of  the 
Spirit,  while  he  promises  and  gives  his  Holy  Spirit  to 
the  elect  to  make  them  able  and  willing  to  believe.  Thus 
God  suspends  the  eternal  all^  of  poor  sinners,  upon  an 
impossible  coiidition ;  withholds  the  grace  from  them, 
which  could  enable  them  to  fulfil  it;  and  damns  them 
eternally  for  not  believing  a  lie  !  ! 

May  God  keep  such  horrid  jargon  from  the  ears  of 
poor  sinners,  until  they  have  made  their  calling  and 
election  sure,  by  believing  in  Jesus!  And  through  the 
aid  of  that  Spirit,  which  he  gives  to  all  who  ask  in 
faith,  may  they  add  to  their  faith,  virtue,  knowledge, 
temperance,  patience,  godliness,  brotherly  kindness,  and 
charity. 

When  we  set  before  sinners  the  plain  testimony  of 
God,  that  he  hath  given  us  eternal  life,  and  this  life  is  in 
his  Son  ;  that  Christ  hath  made  a  complete  Atonement; 
that  the  divine  law  and  justice  are  satisfied,  and  through 
the  blood  of  the  Lamb,  God  will  save  all,  who  come — 
their  faith  is  easy.  It  has  for  its  foundation  the  word 
of  a  God  that  cannot  lie.  The  sinner  who  believes, 
and  incessantly  addresses  the  throne  of  grace,  has  the 
veracity  of  God  pledged,  that  he  shall  receive  his  Holy 
Spirit,  and  be  saved.  "For  whosoever  shall  call  on 
the  name  of  the  Lord  shall  be  saved." 

We  might  have  proceeded  to  make  other  remarks  on 
the  Confession  of  Faith ;  but  those  we  have  made  may 
serve  as  a  specimen.  The  reader  will  perceive  that,  in 
our  opinion,  we  had  good  reasons  for  rejecting  it  as  our 
judge ^  and  for  appealing  to  the  word  of  God.  But  we 
neither  did,  nor  do  we  now,  make  the  exceptionable 
parts  of  it,  a  term  of  communion.  We  are  sensible 
that  many  of  the  pious  have  adhered  to  it,  and  do  still 
adhere.     But  we  believe  that  it  will  not  much  longer 


BARTON    W.     STONE.  245 

bear  the  increasing  light  of  the  gospel.  We  doubt  not 
but  it  will  be  given  to  tlie  moles,  and  to  the  bats,  for 
fear  of  the  Lord,  and  for  the  glory  of  his  majesty.  But 
notwithstanding  we  view  this  book,  so  exceptionable, 
in  present  circumstances,  we  would  have  borne  with  it; 
provided  its  warm  friends  would  have  borne  with  us. 
This  however,  they  were  not  willing  to  do.  It  was  cried 
up  as  the  standard  of  the  church,  and  we  were  urged 
to  give  our  objections  against  it.  This  we  have  now 
done,  and  we  leave  it  to  the  impartial  reader,  to  judge 
whether  they  are  well  or  ill  founded.  It  may  appear  to 
some,  notwithstanding  what  we  have  said,  that  our  op- 
position to  human  creeds  and  confessions,  is  expressed 
with  a  view  to  make  way  for  one  of  our  own.  We 
shall,  therefore,  the  more  openly  and  candidly  address 
ourselves  to  Christian  brethren,  of  every  society,  who 
may  peruse  this  publication. 

Brethren,  we  are  conscious  to  ourselves,  that  we  have 
not  written  these  things  to  draw  away  disciples  after  us. 
We  are  willing  that  every  man  should  abide  in  the  same 
church,  in  which  he  was  called  ;  and  that  we  strive 
together  for  the  faith  of  the  gospel.  We  have  been, 
and  expect  to  be  censured  for  changing  our  sentiments 
— represented  as  unsteady  and  wavering  in  our  princi- 
ples. But  we  know  him  who  hath  said,  "Prove  all 
things — hold  fast  that  which  is  good." 

The  sentiments  we  oppose  we  have  fully  tested,  and 
are  convinced  they  stand  not  in  the  power  of  God,  but 
in  the  wisdom  of  men.  Whenever  religion  revives,  the 
church  is  inclined  to  forget  them.  And  if  Zion's  watch- 
men were  universally  to  partake  of  the  reviving  spirit, 
they  would  not  only  lose  sight  of  them,  but  soon  de- 
sert them.  The  lively  Christian  wants  a  scheme  of 
doctrine,  that  will  always  set  the  Lord  before  his  face, 
and  afford  him  matter  of  continual  joy  and  praise.  The 
first  breathings  of  divine  life  are  often  checked  by  those 
who  are  fond  of  system.,  in  order  to  preserve  uniformity 
in  the  church.  Thus  the  living  must  be  slain,  that  they 
may  hold  communion  with  the  dead.     You  will  be  told 


2^  BIOGRAPHY    OF 

it  is  dangerous  to  indulge  your  feelings  too  long,  lest 
you  run  into  dangerous  errors.  You  must  be  indoctrin- 
ated, in  order  to  become  steady  Christians.  You  must 
learn  the  system,  and  when  you  have  done  it,  where 
are  you.''  In  doubts,  fears,  and  difficulties.  You  now 
perceive,  that  in  many  things  you  were  mistaken,  in  the 
exercises  of  your  first  love.  You  now  presume,  you 
were  then  fools.  And  yet  strange  as  it  may  appear,  you 
would  give  the  world  to  be  such  fools  again.  When 
you  felt  the  love  of  God  shed  abroad  in  your  hearts,  by 
the  Holy  Spirit,  you  thought  grace  was  infiiiitely  free  to 
the  world ;  and  were  astonished  that  every  one  did  not 
see  and  feel  it ;  that  all  were  not  praising  God  and  the 
Lamb.  But  now  you  see  that  you  were  mistaken  ;  grace 
is  a  partial  thing.  When  you  were  a  fool,  you  wonder- 
ed at  the  unbelief  of  sinners  ;  were  distressed  that  they 
rejected  the  Saviour; — were  certain  if  they  perished, 
they  were  wholly  to  blame.  But  now  you  are  more 
consistent ;  you  can  excuse  them  a  little.  "Poor  things, 
they  are  dead,  and  cannot  perform  one  vital  act;''  "  they 
are  blind  and  cannot  see,"  &c.  And  now  if  any  hard 
thoughts  are  to  be  indulged,  they  must  be  turned  against 
the  God  of  love.  Thus  as  far  as  you  apologize  for  the 
careless  sinner,  you  grow  shy  of  God,  and  imbibe  the 
spirit  of  the  railing  thief,  "If  thou  be  the  Christ,  save 
thyself  and  us." 

We  have  now  gone  through  what  we  intended  in  this 
publication.  And  tho'  we  have  endeavored  to  express 
our  ideas  clearly ;  yet  it  is  probable,  on  some  points, 
they  are  not  so  clear  as  to  remove  all  difficulties  from 
the  minds  of  some,  who  are  sincerely  desiring  to  know 
the  truth,  and  who  may  in  general,  agree  with  us,  in 
sentiment.  We  are  sensible  that  our  ideas  on  the  im 
portant  doctrines  of  the  gospel,  are  somewhat  different 
from  those  of  many  of  our  brethren,  whom  we  love  in 
our  Lord  Jesus  Christ.  As  we  have  already  said,  they 
have  censured  us,  and  probably  will  continue  to  censure ; 
but  we  bear  it  patiently.  We  endeavor,  and  ex- 
hort others,  to  exercise  charity  and  forbearance.     We 


BARTON    W.    STONE.  247 

have  this  consolation,  that  those  who  have  the  Spirit  of 
Christ,  yet  love  us  ;  and  have  the  same  end  in  view, 
viz:  That  God  may  be  glorified,  and  truth  universally 
prevail.  Let  us  not  be  wise  in  our  own  conceit.  Let 
us  search  the  Scriptures  with  humble  dependence  on 
God,  believing  that  the  truths  necessary  for  us  to  know 
are  therein  contained  ;  and  that  it  is  certainly  the  will  of 
God  we  should  know  the  truth,  and  that  the  truth  should 
make  us  free.  Let  us  unite  our  prayers  for  the  univer- 
sal spread  of  the  glorious  gospel ;  and  for  the  building 
up  of  the  kingdom  of  our  Redeemer.  Let  us  ask  in 
faith,  nothing  wavering ;  for  he  is  faithful  who  has 
promised,  who  also  will  do  it. 

Now  to  him  that  is  able  to  keep  us  from  falling,  and 
to  present  us  faultless  before  the  throne  of  his  glory,  with 
exceeding  joy ;  to  God,  our  Saviour,  be  glory,  honor, 
dominion,  power  and  praise,  now,  and  forever.    Amen. 


END  OF  APOLOGY. 


PART  SECOND. 
CHARACTEE  OF  BARTON  W.  STONE. 

CHAPTER  I. 

His  character — as  a  Husband — Father — Neighbor — He  was  just — gentle 
— Disliked  controversy — Loved  peace. 

1.  B.  W.  Stone  possessed  all  the  elements  of  a  truly- 
great  and  good  man.  In  the  domestic  and  private 
■walks  of  life,  where  men  act  under  least  restraint — 
"where  they  develope  their  true  principles,  there  he  shone 
with  peculiar  lustre,  as  the  imbodiment  of  every  private 
and  domestic  virtue.  As  a  husband,  he  was  kind,  de- 
voted, tender,  obliging,  faithful ;  as  a  father,  he  was 
fond  and  attentive  ;  he  lived  to  promote  the  happiness 
of  his  family.  Never  man  loved  the  domestic  circle 
more  than  he.  He  carefully  brought  up  his  children  in 
the  nurture  and  admonition  of  the  Lord  ;  night  and 
morning  asking  the  divine  blessing  upon  his  family,  and 
committing  and  commending  himself  and  them  to  the 
care  and  protection  of  the  Heavenly  Father.  His  ^vas 
truly  a  house  of  prayer — his  a  Joshua's  Resolution :  "As 
for  me  and  my  house,  we  will  serve  the  Lord."  The 
"writer  of  this  sketch  was  much  about  the  house  of  the 
venerated  Stone,  for  many,  many  years ;  and  it  affords 
him  peculiar  pleasure  to  say,  he  never  heard  him  speak 
a  harsh  or  unkind  word  to  any  member  of  his  family ; 
nor  does  he  remember  to  have  seen  him  angry,  during 
an  acquaintance  of  a  quarter  of  a  century.  In  patience 
he  possessed  his  soul.     He  had  learned  in  the  school 

248 


BARTON    W.    STONE.  249 

of  Christ  the  invaluable  art  of  self-government.  For 
he  knew  that  *'he  that  hath  no  rule  over  his  own  spirit, 
is  like  a  city  broken  down,  and  without  walls;"  already 
almost  ruined  by  the  violence  of  his  passions  and  ap- 
petites :  and  constantly  exposed  to  utter  destruction : 
while  "he  who  ruleth  his  own  spirit,  is  better  than  he 
who  taketh  a  city."  Yes,  infinitely  better.  For  while 
the  great  military  chieftain  may  imbody  and  direct  the 
physical  courage  and  power  of  a  people  to  deeds  of 
noble  daring  and  glory,  as  the  world  would  call  them, 
and  his  name  may  be  emblazoned  in  letters  of  gold  in 
the  highest  niche  in  the  temple  of  fame  ;  may  be  re- 
corded by  the  first  historians  on  many  a  bright  page  of 
his  country's  history,  and  sung  in  loftiest  strains  of  the 
most  gifted  poets,  still  he  may  be  the  slave  of  unhal- 
lowed ambition,  tossed  upon  the  raging  billows  of  his 
passions ;  and  in  Heaven's  estimation,  no  better  than  a 
robber  and  murderer  on  a  large  scale  :  so  true  is  it,  that 
that  which  is  highly  esteemed  among  men,  is  often  an 
abomination  to  God. 

2.  B.  W.  Stone,  as  a  neighbor,  was  universally  loved. 
On  this  subject  the  writer  speaks  advisedly.  If  he  ever 
had  a  personal  enemy,  he  knows  it  not.  The  goodness 
of  his  heart,  the  sweetness  of  his  manners,  his  cheer- 
fulness, his  quiet,  peaceable,  and  obliging  deportment, 
greatly  endeared  him  to  those  amongst  whom  he  lived. 

3.  He  was  scrupulously  just  in  his  dealings.  His 
motto  was,  "  Owe  no  man  any  thing."*^  And  though 
from  necessity  he  was  sometimes  obliged  to  go  in  debt, 
he  did  it  cautiously.  He  felt  that  as  a  man,  as  a  Chris- 
tian, and  above  all,  that  as  a  preacher,  he  would  feel 
himself  disgraced  not  to  make  every  possible  eflTort  to 
meet  every  promise  :  nor  is  it  believed  he  ever  failed, 


250r  BIOGRAPHY   OF 

in  a  long  life,  to  meet  every  engagement  to  the  satis- 
faction of  all  concerned.  In  this  respect,  he  was  a 
model  for  preachers  and  all  others.  If,  as  has  been 
beautifully  sung,  "An  honest  man's  the  noblest  work 
of  God,"  then,  to  the  fullest  extent,  all  this  nobility  at- 
taches to  the  subject  of  this  sketch.  Would  to  heaven 
that  the  preachers,  young  and  old,  and  all  others,  could 
be  induced  to  imitate  the  example  of  this  venerable  man 
of  God,  in  this  cardinal  virtue  !  Alas !  what  multitudes 
disgrace  themselves,  and  ruin,  or  greatly  injure  their 
influence,  for  want  of  it. 

4.  He  possessed  a  gentle,  meek,  and  quiet  spirit, 
which,  in  the  sight  of  God,  is  of  great  price.  The  law 
of  love  was  in  his  heart,  the  law  of  kindness  was  on  his 
tongue.  He  exhibited  in  all  his  social  intercourse,  an 
ease,  a  suavity  and  an  elegance  of  manners  which  be- 
speak the  perfect  Christian  gentleman.  That  gentleness 
of  which  we  are  speaking,  and  which  shone  so  illustri- 
ously in  the  life  of  our  beloved  Father  in  Israel,  (to 
adopt  the  language  of  an  elegant  and  solid  writer  of  the 
last  century,)  "is  to  be  carefully  distinguished  from  the 
mean  compliance,  and  fawning  assent  of  sycophants. 
It  renounces  no  just  right  from  fear.  It  gives  up  no 
important  truth  from  flattery.  It  is,  indeed,  not  only 
consistent  with  a  firm  mind,  but  it  necessarily  requires 
a  manly  spirit,  and  a  fixed  principle,  in  order  to  give  it 
any  real  value.  It  stands  opposed,  not  to  the  most  de- 
termined regard  for  virtue  and  truth,  but  to  harshness 
and  severity,  to  pride  and  arrogance,  to  violence  and 
oppression.  It  is  properly  that  part  of  the  great  virtue 
of  charity  which  makes  us  unwilling  to  give  pain  to  our 
brethren.  Compassion  prompts  us  to  relieve  their 
wants.     Forbearance  prevents  us  from  retaliating  their 


BARTON    W.    STONE.  251 

injuries.  Meekness  restrains  our  angry  passions  ;  can- 
dor our  severe  judgments.  Gentleness  corrects  what- 
ever is  offensive  in  our  manners  ;  and  by  a  constant 
train  of  humane  attentions,  studies  to  alleviate  the  bur- 
den of  common  misery. 

*'I  must  warn  you,  however,  not  to  confound  this  gentle 
wisdom  which  is  from  above,  with  that  artificial  courtesy, 
that  studied  smoothness  of  manners,  which  is  learned 
in  the  school  of  the  world.  Such  accomplishments  the 
most  frivolous  and  empty  may  possess.  Too  often  they 
are  employed  by  the  artful  as  a  snare  ;  too  often  affected 
by  the  hard  and  unfeeling,  as  a  cover  to  the  baseness 
of  their  minds.  We  cannot,  at  the  same  time,  avoid 
observino:  the  homao^e  which  even  in  such  instances  the 
w^orld  is  constrained  to  pay  to  virtue.  Virtue  is  the 
universal  charm.  Even  its  shadow  is  courted,  when 
the  substance  is  wanting.  But  that  gentleness  which  is 
the  characteristic  of  a  good  man,  has,  like  every  other 
virtue,  its  seat  in  the  heart.  And,  let  me  add,  nothing 
except  what  flows  from  the  heart,  can  render  even  ex- 
ternal manners  truly  pleasing.  In  that  unaffected  civility 
which  springs  from  a  gentle  mind,  there  is  a  charm  infi- 
nitely more  powerful  than  all  the  studied  manners  of  the 
most  finished  courtier. 

"  True  gentleness  is  founded  on  a  sense  of  what  we 
owe  to  him  who  made  us,  and  to  the  common  nature 
of  which  we  all  share.  It  arises  from  reflecting  on  our 
own  failings  and  wants  ;  and  from  just  views  of  the 
condition  and  duty  of  man.  It  is  native  feeling,  height- 
ened and  improved  by  principle.  It  is  the  heart  which 
easily  relents ;  which  feels  for  every  thing  that  is  hu- 
man ;  and  is  backward  and  slow  to  inflict  the  least 
wound.     It  is  affable  in  its  address,  and  mild  in  its  de- 


^§2  BIOGRAPHY  OF 

meanor  ;  ever  ready  to  oblige,  and  willing  to  be  obliged 
by  others  ;  breathing  habitual  kindness  towards  friends, 
courtesy  to  strangers,  long-suffering  to  enemies.  It 
exercises  authority  with  moderation ;  administers  re- 
proofs with  tenderness  ;  confers  favors  with  ease  and 
modesty.  It  is  unassuming  in  opinion,  and  temperate 
in  zeal.  It  contends  not  eagerly  about  trifles  ;  slow  to 
contradict,  and  still  slower  to  blame  ;  but  prompt  to 
allay  dissension  and  restore  peace.  It  delights,  above 
all  things,  to  alleviate  distress,  and  if  it  cannot  dry  up 
the  falling  tear,  to  soothe  at  least  the  grieving  heart.  It 
seeks  to  please,  rather  than  to  shine  and  dazzle ;  and 
conceals  with  care  that  superiority,  either  of  talents  or 
rank,  which  is  oppressive  to  those  beneath  it.  In  a 
word,  it  is  that  spirit,  and  that  tenor  of  manners  which 
the  gospel  of  Christ  enjoins,  when  it  commands  us  to 
hear  one  another^s  burdens ;  to  rejoice  with  those  who  re- 
joice, and  to  weep  with  those  who  weep  ;  to  please  every 
one  his  neighbor  for  his  good;  to  be  kind  and  tender- 
hearted ;  to  be  pitiful  and  courteous  ;  to  support  the  weak 
and  to  be  patient  towards  all  men^ 

I  need  scarcely  say  that,  had  the  author  of  this  beau- 
tiful extract  known  the  subject  of  these  remarks  per- 
sonally, he  could  not  have  delineated  more  graphically 
than  he  has  here  done,  this  feature  of  his  character. 

5.  He  disliked  controversy,  and  delighted  in  peace 
and  practical  godliness.  This  I  know  is  disputed.  He 
has  been  represented  as  fond  of  controversy — a  man  of 
war  from  his  youth  up.  Never  was  a  charge  more  un- 
founded. True,  he  was  considerably  engaged  in  con- 
troversy— but  the  long  and  intimate  acquaintance  of  the 
writer  with  him,  forces  upon  him  the  conviction,  that  he 
engaged  in  it  only  from  a  sense  of  duty ;  that  it  was 


BARTON    W.    STONE.  253 

always  repugnant  to  his  very  kindly  and  social  disposi- 
tion. He  was  overwhelmed  with  the  conviction  that 
the  church  can  never  harmonize  upon  any  human  plat- 
form— that  all  her  efforts  for  fifteen  centuries  to  promote 
unity  and  uniformity,  by  means  of  human  tests,  have  been 
worse  than  useless ;  utter  abortions  ;  nay^  promotive  of 
the  very  evil  they  were  intended  to  remove.  He,  there- 
fore, from  a  sense  of  duty,  went  against  all  human  tests; 
and  contended  earnestly  for  that  faith  and  piety,  once 
delivered  to,  and  enjoyed  by  the  saints,  as  the  only  true 
grounds  and  means  of  Christian  union,  and  universal 
peace.  Not  from  a  love  of  controversy  then,  did  the 
venerable  Stone  engage  in  it,  but  from  a  sense  of  duty 
to  God — to  the  church — to  the  world  ;  from  the  love  of 
truth,  and  an  ardent  desire  to  bring  about  universal 
Christian  union  and  peace. 

I  appeal  to  his  controversial  writings  as  a  witness  for 
me  here.  Let  the  spirit  in  which  they  were  written,  be 
compared  with  the  spirit  in  which  they  were  met  by 
his  opponents  ;  and  the  contrast  is  most  palpable. 

Attacked,  as  he  was,  from  every  quarter,  and  loaded 
with  almost  every  opprobrious  epithet,  that  knowledge 
could  muster,  or  bad  faith  apply ;  denounced  from  the 
pulpit  and  the  press ;  on  the  high-way  and  by  the  so- 
cial hearth,  as  an  Atheist,  Deist,  Heretic,  Schismatic, 
Disorganizer,  Arian,  Socinian,  Pelagian,  Agent  of  Hell, 
Minister  of  Satan — the  seed  of  the  Serpent;  his  teach- 
ing the  doctrine  of  devils — damnable  heresy;  he  had 
every  possible  temptation  to  indulge  in  bitterness  of 
feeling  and  language  towards  his  opponents ;  and  he 
must  have  been  more  than  mortal,  never  to  have  retort- 
ed upon  them.  Yet  any  one  who  will  read  his  contro- 
versial writings,  cannot  fail  to  discover  that  a  spirit  of 


254  BIOGRAPHY    OF 

candor,  of  kindness  and  good  feeling  greatly  abounds 
in  them.  The  rising  generations  know  little  of  the  trials 
and  difficulties  that  good  man  had  to  encounter.  Well 
does  the  writer  remember,  the  efforts  that  were  made, 
near  28  years  ago,  by  professors  of  religion,  whom  he 
loved,  and  to  whom  he  looked  up  for  direction,  to  pre- 
judice his  mind  against  that  good  man.  He  was  told 
that  B.  W.  Stone  was  a  Socinian — made  Christ  a  mere 
man — that  he  denied  the  Atonement — considering  the 
blood  of  Christ  of  no  more  avail  than  the  blood  of  a 
chicken,  or  a  goat.  That  these  sentiments  were  stated 
in  his  writings.  These  things  staggered  him.  In  the 
mean  time,  hearing  of  these  misrepresentations  of  his 
views,  B.  W.  Stone  sent  an  appointment  to  preach  in 
our  village  in  explanation  and  vindication  of  them. — 
To  his  astonishment,  those  who  had  given  him  such  a 
fearful  account  of  his  heresy,  were  not  disposed  to  hear 
him,  and  did  what  they  could  to  prevent  the  writer  from 
going.  They  said,  you  will  certainly  be  taken  in — that 
he  is  a  very  plausible  and  insinuating  preacher — that 
you  will  be  sure  to  be  pleased  ;  for  said  they,  he  keeps 
back  his  true  principles  !  Such  were  the  weapons  used 
to  destroy  the  influence  of  that  holy  man.  ^*The  presses 
were  employed  (says  B.  W.  Stone)  and  teemed  forth 
pamphlets  against  us,  full  of  misrepresentation  and  in- 
vective, and  the  pulpits  every  where  echoed  their  con- 
tents. These  pamphlets  and  harangues  against  us,  ex- 
cited enquiry  and  conviction  in  the  minds  of  many,  and 
greatly  conduced  to  spread  our  views.  The  arguments 
against  us  were  clothed  with  such  bitter  words,  and 
hard  speeches,  that  many  serious  and  pious  minds  were 
disgusted  and   offended   with  their  authors,  and  were 

An  anecdote 


BARTON    W.    STONE.  255 

will  show  the  spirit  in  which  many  opposed  B.  W. 
Stone.  An  old  gentleman  belonging  to  a  very  respect- 
able and  popular  sect,  whose  employment  was  to  sell 
books,  gave  me  a  call.  I  proposed  giving  him  some 
of  Mr.  Stone's  writings,  for  some  of  his  books.  He 
was  offended,  and  said  in  great  excitement,  ''Mr.  Stone's 
books  ought  all  to  be  put  in  a  pile,  and  burned,  and  he 
in  the  middle  of  them."  What  a  sentiment  for  an 
American,  a  Republican,  a  Christian  !  How  utterly  un- 
worthy this  country,  and  this  age !  Worthy  the  worst 
men,  and  the  worst  times  of  Papal  ignorance,  corrup- 
tion and  persecution  !  Many  such  spirits,  however,  had 
our  Reformer  to  encounter,  in  the  beginning  of  the 
present  century.  But,  for  proof  of  the  bitterness  of  the 
opposition  he  had  to  encounter,  and  the  Christian-like 
manner  in  which  he  met  it,  I  have  appealed  to  the 
pamphlets  written  against  him,  and  to  those  he  wrote  in 
his  defence.  True,  much  that  was  written  against  him, 
is  forgotten,  and  buried  in  oblivion,  as  unworthy  to  be 
remembered  or  preserved ;  yet  enough  remains  to  sus- 
tain my  positions.  Let  us  see.  The  last  public  oppo- 
nent of  B.  W.  Stone,  worthy  of  notice,  was  Thomas  Cle- 
land,  D.  D.  His  last  pamphlet  I  believe  was  published  in 
1822.  It  is  now  before  me,  and  shall  speak  for  itself. 
The  author  of  it  is  a  highly  respectable  Presbyterian 
preacher.  Perhaps  B.  W.  Stone  encountered  no  oppo- 
nent, among  the  Presbyterians,  whose  talents  were  su- 
perior to  Dr.  Cleland's.  The  production  proves  both 
the  talents  and  bitterness  of  the  writer. 

"Many  false  prophets  are  gone  out  into  the  world." 
— John. — ''Satan  himself  is  transformed  into  an  angel 
of  light.  Therefore  it  is  no  great  thing  if  his  ministers 
also  be  transformed  as  the  ministers  of  righteousness." 


256  BIOGRAPHY    OF 

— Paul.  Reader,  would  you  believe  it!  This  is  the 
motto  of  Dr.  Cleland's  book,  against  B.  W.  Stone!  By- 
looking  a  little  farther,  we  shall  perceive  that  this  motto, 
which  appears  upon  the  title  page,  is  a  true  index  to  the 
spirit  of  the  book. 

In  his  "Introductory  Observations,"  he  says  of  Mr. 
Stone's  "Address  to  the  Churches,"  "Your  miserable 
performance  does  not  deserve  an  answer."  "Your  having 
likewise  assumed  to  yourself  the  title  of  Elder  of  the 
^Christian  Church  ;'  and  the  guardianship  as  it  would 
seem,  of  the  Christian  body  in  the  states  of  Ohio,  Ken- 
tucky, and  Tennessee ;  together  with  the  lofty  appear- 
ance of  a  Biblical  critic,  all  combine  to  bestow  upon 
your  labors,  by  association,  a  consequence,  which 
(barely)  rescues  them  from  present  neglect^  though  cer- 
tain it  must  be,  it  cannot  operate  to  secure  them  from 
future  oblivion."  "The  work  that  we  now  have  under 
consideration,  presents  itself  to  the  world,  as  a  ^second 
edition'  of  your  'Address'  to  those  churches  over  which 
you  preside,  as  their  ecclesiastical  head,  and  only  learn- 
ed champion.  They  swallow  down  your  writings,  it 
seems,  with  great  avidity,  and  after  going  through  a 
seven  years  process  of  digestion,  they  cry  to  their  Elder 
again  for  more,  which  to  him  is  so  gratifying,  that  he 
speedily  sends  forth  another  portion,  'corrected'  in  its 
quality^  to  make  it  more  palatable,  and  'considerably 
enlarged,'  in  its  quantity^  that  they  may  be  more  amply 
supplied."  "You  have,  in  your  zeal,  to  complete  the 
work  of  destruction,  invented  doctrines,  and  made  sen- 
timents for  your  opponents."  "That  this  may  not  appear 
a  groundless  censure,  take  the  following  instance  out 
of  many.  You  make  us  say,  'that  God  has  not  lost  his 
right  to  command,  though  we  have  lost  our  right  to 


BAHTON    W.    STONE.  257 

obey.'  "  The  word  right  is  a  misprint,  a  typographical 
error,  and  should  be  power.  Yet  this  mistake  in  the 
printer,  is  made  the  ground  of  the  serious  charge  of 
making  sentiments  and  inventing  doctrines  for  his  oppo- 
nents !  Comment  is  needless.  "I  am  not  of  those  op- 
posers,  of  what  I  believe  to  be  damnable  doctHneSy  who 
can  reason  without  earnestness,  and  confute  without 
warmth."  "  Truly,  sir,  there  is  not  a  single  fundamental 
doctrine  of  our  creed,  against  which  you  have  not  level- 
led all  your  artillery,  and  industriously  endeavored  to 
demolish  the  only  foundation  of  our  hope. "  "  There  is  no 
pleasure  in  being  under  the  necessity  of  rebutting  at 
almost  every  step,  the  sophistries  and  misrepresentations 
of  an  unfair  and  disingenuous  antagonist."  This  must 
suffice,  as  a  specimen  of  that  spirit  and  style  in  which 
even  doctors  of  divinity  attacked  B.  W.  Stone. 

Let  us  now  look  at  the  other  side  of  the  picture,  and 
see  the  spirit  in  which  B.  W.  Stone  met  this  opposition. 
Having  quoted  Dr.  Cleland's  motto,  let  us  notice,  in 
contrast,  B.  W.  Stone's.  I  must,  however,  premise, 
that  B.  W.  Stone's  Letters  in  reply  to  Dr.  Cleland, 
were  addressed  to  Dr.  James  Blythe.  The  bitterness 
of  Dr.  Cleland  is  given  as  a  reason  for  it.  But  to  the 
motto. 

"  While  we  wrangle  here  in  the  dark,  we  are  dying 
and  passing  to  the  world  that  will  decide  all  our  con- 
troversies ;  and  the  safest  passage  thither  is  by  peaceable 
holiness. " — Baxter. 

"  For  the  wrath  of  man  worketh  not  the  righteousness 
of  God." — James. 

How  like  the  mild,  pacific  Stone,  the  spirit  of  this 
motto. 

Let  us  now  open  the  book,  and  see  if  the  same  spirit 
W 


258  BIOGRAPHY    OF 

does  not  pervade  it.  In  Letter  1,  you  find  the  following: 
"My  charity  for  Mr.  C.  has  imputed  to  an  honest, 
though  not  a  well  direfted  zeal,  all  that  obloquy,  bitter 
invective,  and  personal  abuse  which  he  has  imposed 
upon  me.  In  every  age  poor  erring  men  have  thought 
that  the  surest  method  to  put  down  supposed  error,  was 
to  detract  from  the  good  name  and  character  of  its  prop- 
agators. In  the  investigation  of  the  subjects  in  debate, 
I  shall  pass  over  in  silence  the  personal  abuse  and  bitter 
invective  with  which  his  book  abounds  ;  feeling  no  dis- 
position to  render  evil  for  evil,  nor  reviling  for  reviling. 
The  Bible  points  me  a  different  course — a  course  from 
"which  my  inexperience  and  want  of  charity  may  have 
sometimes  caused  me  to  err,  but  a  course  which  I  hope 
to  pursue  through  the  remainder  of  my  life." 

"Permit  me,  sir,  to  introduce  an  excellent  sentiment 
from  E.  Cogan.  '  Men  grow  furious  only  for  error  and 
absurdity.  A  concern  for  virtue  has  never  yet  shown 
itself  in  deeds  of  violence  ;  it  has  never  made  any  in- 
roads on  the  peace  of  society;  it  has  never  trampled 
upon  the  rights  of  conscience,  or  wielded  the  sword  of 
persecution  ;  it  may  have  wept  in  silence  at  the  corrup- 
tion and  depravity  of  man  ;  it  may  have  prayed  and 
toiled  with  earnestness  to  reclaim  ;  but  it  has  never 
burst  forth  in  acts  of  hostility  against  even  the  most 
corrupt  and  depraved."  "  In  the  close  of  his  Letters  in 
reply  to  Dr.  Cleland,  on  page  153,  he  thus  writes: — 
"  God  knows  I  am  not  fond  of  controversy.  A  sense 
of  duty  has  impelled  me  to  advance  to  it.  In  the  sim- 
plicity of  truth  is  all  my  delight.  To  cultivate  the  be- 
nevolent affections  shall  employ  my  future  life.  May 
God  grant  that  you  and  I  may  be  numbered  with  his 
saints  in  the  kingdom  of  glory  at  last!"     In  regard  to 


BARTON  W.  STONE.  259 

the  efforts  made  by  his  opponents  to  cast  odium  upon 
him,  by  misrepresenting  his  true  position,  and  charging 
upon  him  sentiments  he  never  believed,  he  thus  speaks: 
"  Why  cannot  men  of  respectability  do  me  justice  ?  It 
is  all  I  can  expect — I  have  a  right  to  expect  it,  especi- 
ally from  such  as  profess  the  holy  religion  of  heaven. 
But  for  mercy  and  forbearance  I  have  long  been  taught 
not  to  hope  from  my  opposers.  My  dear  sir,  bear  with 
me  while  I  adduce  but  a  few  more  instances  from  the 
publication  of  Mr.  Cleland,  to  confirm  the  sentiment 
just  advanced.  In  my  Address  is  contained  this  sen- 
tence— '  God  has  not  lost  his  right  to  command,  though 
we  have  lost  our  right  to  obey,'  page  84.  The  words 
our  right ^  should  be  our  power.  It  is  a  typographical 
error,  or  an  error  not  designed,  and  never  observed  by 
me  till  noticed  by  Mr.  C.  It  is  a  well  known  position 
of  Calvinists  against  us ;  and  my  reasoning  in  reply  to 
it,  on  the  same  page,  must  convince  any  candid  mind 
that  this  was  my  meaning.  For  this  one  typographical 
error,  he  charges  me  with  inventing  doctrines^  and  maJdng 
sentiments  for  my  opposers!  page  7." 

On  page  162,  towards  the  close  of  his  Letter  to  Dr. 
Blythe,  he  has  these  remarks — "I  shall  now  draw  to  a 
close.  But  I  must  first  observe,  that  if  I  am  rejected 
from  the  class  of  Christians,  and  am  considered  by  them 
as  a  heathen  man  or  a  publican,  yet  Christians  and  min- 
isters of  righteousness  should  not  unjustly  injure  me, 
but  imitate  the  modest  Archangel,  who  said,  ^  The  Lord 
rebuke  thee,  Satan.'  Christians  should  lay  aside  all 
bitterness,  and  wrath,  and  clamor,  and  evil  speaking, 
with  all  malice,  lest  they  should  be  suspected  of  being 
no  better  than  others,  and  their  influence  on  society  be 
lost.     The  best  doctrines  in  the  Bible,  unless  they  form 


260  BIOGRAPHY    OF 

the  heart  and  life  to  humility,  gentleness  and  love,  will 
never  give  an  entrance  into  heaven." 

We  could  add  indefinitely  to  the  evidence  of  the  po- 
sition, that  B.  W.  Stone  was  opposed  to  strife — disliked 
controversy — was  a  lover  of  peace,  but  enough  for  our 
purpose  has  been  said. 


CHAPTER  II. 

CHARACTER   OF    BARTON    W.    STONE. CONTINUED. 

He  was  given  to  hospitality — Was  respected  by  all  who  knew  him — 
Loved  by  many  of  his  religious  opponents — Good  moral  character 
awarded  him  by  all — Instances — He  was  grave  and  dignified  in  all  his 
deportment,  whether  in  the  pulpit  or  out  of  it. 

6.  He  was  given  to  hospitality.  This  qualification 
of  a  Christian  teacher,  B.  W.  Stone  possessed,  in  an 
eminent  degree.  He  was  mindful  of  the  injunction, 
"Be  not  forojetful  to  entertain  strangers."  The  poor 
and  helpless  found  in  him  a  friend  and  helper.  His 
house  and  his  table  were  always  free  to  such.  His 
hospitable  mansion  was  the  resting  place  and  the  home 
of  his  friends  and  the  friends  of  his  Master.  And 
although  he  had  a  great  amount  of  company,  and 
because  he  received  little  for  his  labors  as  a  preacher, 
he  was  often  unable  to  accommodate  his  friends,  as  he 
could  have  wished,  yet  he  was  not  the  man  to  murmur, 
or  apologise.  He  had  learned,  with  Paul,  in  whatso- 
ever state  he  was,  therewith  to  be  content.  He  knew, 
from  experience,  both  how  to  abound,  and  to  suflfer 
need.  No  man  living  more  gratefully  received  and 
acknowledged  a  kindness,  than  B.  W.  Stone ;  and 
none  with  more  Christian  dignity,  patience  and  forti- 
tude, suffered  neglect.     He   knew  in  whom  he  had 


BARTON    W.    STONE.  261 

believed  ;  and  through  Christ  strengthening  him,  he 
could  do  all  things.  His  table  was  always  furnished 
with  the  substantial  of  life ;  yet,  it  was  not  as  well 
furnished  at  times,  as  he  and  his  good  lady  could  have 
wished.  And  sometimes  sister  Stone,  would,  (as 
ladies  are  wont  to  do)  apologise  for  the  fare.  In  such 
circumstances,  we  have  often  known  the  venerable 
Stone,  when  about  to  help  his  guests,  with  a  bright 
and  smiling  countenance,  thus  address  them  :  "  What 
of  all  these  good  things  shall  I  help  you  to?"  While 
we  write,  we  seem  to  be  at  the  table  of  our  beloved 
father  in  the  gospel,  and  hear  him  in  his  kind  and 
familiar  tone  pronounce  these  words,  so  oft  repeated 
by  him  ;  and  we  seem  at  once  to  be  carried  back  more 
than  a  quarter  of  a  century,  to  the  period  when  we  first 
witnessed  these  exhibitions  of  his  cheerfulness,  and 
contentment,  in  circumstances  not  very  favorable  to  the 
exercise  of  these  virtues :  and  we  only  regret  we  have 
not  profited  more  by  his  Christian  example.  We  do 
not  mean  to  say  that  B.  W.  Stone  was  never  low- 
spirited,  or  gloomy.  He  was  the  subject,  at  times,  of 
severe  spells  of  melancholy.  Yet,  in  general,  he  was 
cheerful,  and  had  the  happy  art  of  inspiring  all  about 
him  with  cheerfulness.  Easy  in  his  manners,  and  con- 
tented in  his  disposition,  all  around  him  felt  at  ease. 
He  always  had  something  suitable  to  say  to  persons  of 
all  ages,  and  characters ;  and  he  said  it  in  such  a  spirit, 
as  almost  invariably,  to  conciliate,  and  make  a  good 
impression.  Hence,  his  company  was  courted — and 
his  house  a  place  of  great  resort.  Never,  while  memory 
lives,  can  we  forget  the  happy  seasons,  of  social. 
Christian  intercourse,  we  have  enjoyed,  at  the  house 
of  our  beloved  father  Stone.     Never  can  we  forget  his 


2B2  BIOGRAPHY    OF 

kind  instructions,  and  faithful  admonitions,  so  seasona- 
bly given ! 

How  often,  in  the  days  of  our  youth,  and  inexperi- 
ence, when  traveling  to  and  fro,  preaching  the  gospel, 
fatigued  and  often  discouraged,  have  we  been  cheered 
by  the  hearty  welcome  we  have  received,  to  his  hos- 
pitable mansion !  We  see  him  in  imagination  as  he 
comes  to  meet  us,  with  spectacles  upon  his  venerable 
forehead — with  that  quick  and  dignified  step,  which 
characterized  his  movements — with  a  smile  of  compla- 
cency playing  upon  his  benevolent  face,  and  with  his 
hand  extended  to  greet  us,  and  welcome  us  to  his 
house !  Alas  !  he  will  greet  his  friends,  and  welcome 
them  to  his  house  no  more! 

7.  He  was  respected  by  all,  who  knew  him,  and 
even  loved  by  many,  for  his  amiable  qualities,  who 
were  greatly  opposed  to  his  religious  creed.  He  had 
a  good  report  of  them  without.  Dr.  Joshua  L.  Wilson, 
of  Cincinnati,  upon  the  trial  of  Dr.  Beecher  for  heresy, 
refers  to  B.  W.  Stone,  as  one  of  the  most  decided 
errorists  of  modern  times,  yet  he  says,  for  the  last  thirty 
years,  his  morals  had  been  of  the  most  exemplary  and 
unimpeachable  description.  "  Trial  and  acquittal  of 
Lyman  Beecher,  D.  D.,"  page  30.  This  trial  took 
place  in  Cincinnati,  in  1835.  This  is  quite  a  compli- 
ment, from  this  talented,  and  highly  esteemed  quondam 
brother  of  father  Stone.  *'  By  their  fruits  shall  ye  know 
them."  The  Dr.  was  compelled  to  concede  that  the 
character  of  B.  W.  Stone  was  unimpeachable.  A  great 
many  years  since,  some  ladies  in  Paris,  in  presence  of 
a  Presbyterian  lady  of  some  distinction,  who  knew 
father  Stone,  intimately,  were  expressing  their  great 
confidence  in  him,  and  affection  for  him  as  a  Christian, 


BARTON    W.    STONE.  263 

and  Christian  teacher.  Said  she,  "  Mr.  Stone  is  a  per- 
fect gentjeman,  but  a  very  heterodox  Christian!" 

During  father  Stone's  last  visit  to  Ky.,  (1843,)  some 
ladies  who  had  long  and  intimately  known  him,  and 
were  members  of  the  same  religious  association,  were 
speaking  of  their  great  love  for  him  :  when  an  aged 
and  respectable  Presbyterian  lady,  who  also  had  known 
him  from  his  youth,  but  who  was  a  most  decided 
opposer  of  his  views,  remarked — ^'I  don't  care  how 
much  you  love  Mr.  Stone,  /  love  him  as  much  as  any 
of  you." 

Even  those,  whose  prejudices  disposed  them  to  dis- 
like him,  were  compelled  to  bear  testimony  to  his  good 
character.  The  following  anecdote  will  show  this. 
Some  sixteen  years  since,  (1845)  an  energetic  brother 
was  doing  some  work  for  a  Presbyterian  preacher,  who 
now  stands  high  in  that  very  respectable  denomination 
in  Ky.  A  young  preacher  of  the  same  church,  was  at 
his  house  ;  and  entering  into  conversation  with  this 
brother,  asked  him,  "  Of  what  church  he  was  a  mem- 
ber." He  replied— "The  Christian  Church."  Said 
he — "What  do  you  mean  by  the  Christian  Church?" 
"  I  mean  (said  he)  just  what  I  say."  Said  the  preacher, 
"Do  you  mean  the  New  Light  Church?"  Said  he, 
"  Some  call  us  New-Lights  by  way  of  reproach  ?" 
"  Well,"  said  he,  "  B.  W.  Stone  has  done  more  harm 
by  his  good  conduct  than  by  all  his  preaching  and 
writing:  because  (added  he)  he  has  lived  so  much 
like  a  Christian,  that  the  people  take  him  to  be  one  ; 
and    are    deceived,    and   led    into    destructive    error." 

"Well,"  said    our    brother,    "  Mr.  W .,   how   are 

we  to  judge  of  a  man's  Christianity?  By  his  good  or 
bad  conduct?"     "  O  (said  he)  a  man's  conduct  must 


264  BIOGRAPHY    OF 

be  good  ;  but  if  he  is  unsound  in  his  faith,  he  cannot  be 
a  Christian!"  This  anecdote,  not  only  shows  that  the 
character  of  B.  W.  Stone  was  unimpeachable,  so  that 
his  bitterest  opponents  could  say  no  evil  thing  of  him, 
but  it  shows  in  a  strong  light,  that  false  standard  of 
Christian  character,  which  orthodoxy  (so  called)  has 
established.  The  character  is  measured  by  the  creed. 
'Twould  be  much  safer  as  a  general  rule  to  determine 
the  creed  by  the  conduct.  For  I  maintain  that,  he 
whose  conduct  evinces  reverence  and  love  for  the 
divine  character — obedience  to  Jesus  Christ,  and  who 
adds  to  his  faith  courage,  knowledge,  temperance, 
patience,  godliness,  brotherly  kindness,  and  charity, 
demonstrates  to  all  who  know  him,  that  he  must  be 
sound  in  the  faith.  He  proves  the  strength  of  his  con- 
fidence in  Jesus  Christ,  and  the  soundness  of  his  creed, 
by  his  works.  Alas  I  what  myriads  of  martyrs  has  this 
false  standard  of  Christian  character,  made  !  And  with 
what  multiplied  millions  of  hypocrites,  has  it  filled  the 
so  called  church  of  God ! 

The  following  incidents  will  show,  not  only  how 
B.  W.  Stone  stood,  in  the  estimation  of  men  of  the 
w^orld,  but  also  the  violence  of  the  opposition  he  had 
to  encounter. 

Some  twenty-four  years  ago,  (1845,)  a  gentleman  of 
high  respectability  and  great  independence  of  mind,  was 
doing  a  job  of  carpenter's  work  for  a  talented  Presby- 
terian clergyman,  of  Paris,  Ky.,  who  now  sleeps  with 
his  fathers.  He  asked  the  gentleman  who  was  work- 
ing for  him,  *'If  he  ever  heard  B.  W.  Stone  preach? 
and  what  he  thought  of  him?"  "Yes,"  said  he,  "I 
know  him  intimately,  and  have  often  heard  him  preach  ; 
and  I  regard  him  as  one  of  the  best  preachers,  and  best 


BARTON    W.    STONE.  265 

men  I  ever  knew."  Said  the  clergyman,  with  emo- 
tion, "  Stone   has  no  more   religion  than  my  horse." 

"  Well,"  said  he,  "Mr.  Mc d,  I  am  not  a  professor 

of  religion,  but  sir,  I  am  worth  about  two  thousand 
dollars,  and  I  would  willingly  give  it  all  for  the  differ- 
ence between  B.  W.  Stone's  chance  for  heaven,  and 
yours." 

Some  twelve  years  ago,  (1845,)  in  a  promiscuous 
company,  in  Bourbon  county,  Ky.,  some  one  who  was 
a  professor  of  religion,  commenced  speaking  reproach- 
fully of  B.  W.  Stone.  A  gentleman  present,  who  was 
not  a  professor  of  religion,  said,  with  emphasis  :  *^  Gen- 
tlemen, all  the  men  in  the  world  could  not  make  me 
believe  that  B.  W.  Stone  is  not  a  Christian ;  I  went  to 
school  to  him  some  years;  and  I  look  upon  him  as  the 
best  man  I  ever  knew.  And,  gentlemen,  if  he  fails  to 
get  to  heaven,  there  is  no  chance  for  you." 

The  following  testimony  to  the  good  moral  character 
of  B.  W.  Stone,  from  William  Phillips,  we  consider 
valuable.  Mr.  Phillips  was  raised,  and  lived,  and  died 
within  the  range  of  B.  W.  Stone's  operations,  and  had 
an  opportunity  to  know  him  well.  He  was  a  Metho- 
dist preacher,  quite  above  mediocrity,  as  to  talents. 
He  was  assistant  editor  of  the  'W^estern  Christian 
Advocate,'  and  stood  very  high  as  a  writer  among  his 
people.  His  numbers,  first  published  in  the  "  Western 
Christian  Advocate,"  against,  what  he  was  pleased  to 
style  "Campbellism,"  were  so  popular  among  the 
Methodists,  as  to  be  called  for  in  the  form  of  a  book. 
C.  Elliott  and  L.  L.  Hamline,  in  an  advertisement  pre- 
fixed to  the  book,  say,  "  The  Ohio  Conference  of  the 
Methodist  Episcopal  Church,  at  its  last  session  held 
in  Chillicothe,  September  28th,  1836,  unanimously 
X 


266  BIOGRAPHY    OF 

requested  our  book  agents  to  publish  the  Strictures  on 
Campbellism,  as  they  are  presented  in  this  volume, 
now  before  the  reader."  They  add — "  The  work  pos- 
sesses real  merit."  Mr.  Phillips  died  in  August  1836, 
a  few  months  after  his  Strictures  on  Campbellism  were 
finished.  He  had  the  best  opportunity  of  knowing  evil 
of  B.  W.  Stone,  if  any  thing  of  the  sort  could  be  justly 
laid  to  his  charge  ;  as  he  was,  of  course,  more  intimate 
with  his  religious  enemies  than  friends.  Yet,  Mr. 
Phillips,  without  solicitation  bore  witness  to  his  good- 
ness. It  was  in  a  casual  conversation  with  A.  Raines,  he 
spoke  so  favorably  of  the  character  of  father  Stone.  The 
following  is  brother  Raines'  account  of  the  interview, 
taken  from  the  *'  Christian  Teacher,"  Vol.  5,  No.  6. 

"  Several  years  ago,  being  on  my  way  to  an  appoint- 
ment at  Old  Union,  in  Fayette  county,  Ky.,  I  arrived 
at  a  place  at  which  the  road  forked.  As  I  was  a  stran- 
ger, I  was  at  a  loss,  not  knowing  which  road  would 
lead  me  to  the  place  of  my  destination.  Just  at  this 
moment  a  gentleman  overtook  me,  who  told  me  he  was 
going  in  the  direction  of  the  meeting-house  for  which  I 
had  made  inquiry.  We  rode  on  together;  and  after 
some  formal  civilities,  in  regard  to  the  weather,  &c., 
he  said  he  "  supposed  my  name  was  Raines."  I  of 
course  answered  in  the  affirmative.  He  then  asked  me 
'^whether  I  did  not  agree  in  my  religious  sentiments  with 
B.  W.  Stone?"  I  answered,  "I  presumed  we  agreed 
in  all  essential  matters  ;  but  that  it  was  probable  we 
differed,  to  some  extent,  in  opinions."  He  then  re- 
marked, "he  had  read  a  book,  entitled  'A  Refutation 
of  Hereditary  Total  Depravity,'  of  which  I  was  the 
author ;  and  that  he  had  concluded  upon  reading  that 
book,  that  I  agreed  in  my  religious  sentiments  with 


BARTON    W.    STONE.  267 

B.  W.  Stone."  I  virtually  answered  him  as  before. 
Now  follows  the  remark  on  account  of  which,  I  have 
undertaken  to  write  this  article.  *'Well,"  said  Mr. 
Phillips,  "  whatever  may  be  said  against  the  religious 
sentiments  of  B.  W.  Stone,  I  believe  that  nothing  can 
be  said  in  truth  against  his  moral  character." 

But  why  attach  importance  to  this  case  ?  Because 
Mr.  P.  being  a  warm,  if  not  a  bitter  opposer  of  brother 
Stone's  religious  views,  cannot  be  supposed  to  have 
given  him  a  character  to  which  he  was  not  entitled. 
After  all  that  he  had  heard  and  known  of  that  good  man, 
he  was  constrained  to  believe  in  his  heart,  and  with 
apparent  freedom  and  pleasure  to  declare  with  his  lips, 
that  his  morals  were  not  only  unimpeached,  but  unim- 
peachable !  It  w'ill  perhaps  give  weight  to  this  docu- 
ment, to  inform  the  reader,  that  this  Mr.  Phillips  was  a 
Methodist  preacher;  and  not  only  a  Methodist  preacher, 
but  a  preacher,  and  poet  of  such  respectable  standing 
and  talents,  as  to  be  the  author  of  a  poem,  entitled 
"  TVie  Learned  Camel;  or  Gospel  in  the  Water ;^^ — a 
poem  w^hich  was  circulated  by  thousands,  if  not  tens  of 
thousands!  which  was  carried  from  meeting  to  meeting 
for  distribution,  by  a  multitude  even  of  the  clergy  !  and 
by  how  many  others,  it  would  be  almost  incredible  to 
tell !  and  which  was  read  with  great  avidity  and  edifi- 
cation by  all  orders  and  conditions  of  sectarians  !  Fur- 
ther this  deponent  saith  not.  A.  Raines." 

Incidents  of  this  description,  illustrative  of  the  esti- 
mate put  upon  the  character  of  B.  W.  Stone,  by  his 
most  decided  religious  opposers,  and  by  those  who 
were  members  of  no  church,  could  be  multiplied 
indefinitely  ;  but  a  sufficient  number,  as  a  specimen, 
have  been  adduced. 


BIOGRAPHY    OF 

8.  He  was  grave  and  dignified  in  his  demeanor  every 
where,  but  especially  in  the  pulpit.  He  was  too  deeply 
impressed  by  a  sense  of  the  worth  of  souls,  and  the 
responsibility  of  his  position  as  a  Christian  minister,  to 
indulge  in  levity  in  the  pulpit.  He  filled  that  sacred 
place  with  the  grave,  the  judgment,  and  the  eternal 
destinies  of  a  world  full  in  his  view.  Any  effort  at  wit, 
or  exhibition  of  lightness,  therefore,  in  the  sacred  desk, 
always  met  his  decided  disapprobation.  The  writer 
never  saw  him  smile  in  the  pulpit.  He  filled  the  char- 
acter of  a  preacher  as  described  by  Cowper  in  his 
*'Task."  We  do  not  approve  of  every  word  the  poet 
has  used  in  his  description,  but  the  main  ideas  we 
admire.     His  words  are  the  following  : 

"  He  that  negotiates  between  God  and  man, 
As  God's  ambassador,  the  grand  concerns 
Of  judgment  and  of  mercy,  should  be  ware 
Of  lightness  in  his  speech.     'Tis  pitiful 
To  court  a  grin,  when  you  should  woo  a  soul: 
To  break  a  jest,  when  pity  would  inspire 
Pathetic  exhortation;  and  to  address 
The  skittish  fancy  with  facetious  tales. 
When  sent  with  God's  commission  to  the  heart! 
So  did  not  Paul.     Direct  me  to  a  quip, 
Or  merry  turn  in  all  he  ever  wrote, 
And  I  consent  you  take  it  for  your  text, 
Your  only  one,  till  sides  and  benches  fail. 
No :  he  was  serious,  in  a  serious  cause, 
And  understood  too  well  the  weighty  terms. 
That  he  had  ta'en  in  charge.     He  would  not  stoop 
To  conquer  those  by  jocular  exploits 
"Whom  truth,  and  soberness  assailed  in  vain." 
True :  the  venerable  Stone  would  not  stoop  to  con- 
quer those  by  jocular  exploits,  whom  truth  and  sober- 
ness assailed   in  vain!     He  ardently  desired  the  con- 
version of  sinners,  but  he  wanted  them  converted  by 


BARTON    W.    STONE.  269 

heaven's  own  instrumentalities,  that  the  work  might  be 
genuine  and  lasting.  The  same  poet  still  further 
describes  the  character  of  B.  W.  Stone,  as  a  preacher, 
in  these  beautiful  and  forcible  words : 

"  Would  I  describe  a  preacher,  such  as  Paul, 
Were  he  on  earth,  would  hear,  approve  and  own, 
Paul  should  himself  direct  me.     I  would  trace 
His  master-strokes,  and  draw  from  his  design. 
I  would  express  him  simple,  grave,  sincere ; 
In  doctrine  uncorrupt,  in  language  plain, 
And  plain  in  manner ;  decent,  solemn,  chaste, 
And  natural  in  gesture;  much  impressed 
Himself,  as  conscious  of  his  awful  charge. 
And  anxious  mainly  that  the  flock  he  feeds 
May  feel  it  too;  affectionate  in  look, 
And  tender  in  address,  as  well  becomes 
A  messenger  of  grace  to  guilty  man." 
But  the  subject  of  these  remarks,  was  not  only  grave 
and  dignified  in  the  pulpit,  but  he  was  so  in  the  family 
and  social  circles.    The  writer  does  not  mean  to  say,  he 
was  morose,  or  austere ;  not  at  all.     He  was  cheerful, 
and  sometimes  even  facetious.     He  was  a  man  of  con- 
siderable wit  and  humor ;  but  he  never  so  indulged  in 
either  as  to  lose  his  dignity  and  gravity.     Some  preach- 
ers are  grave  and  dignified  enough  in  the  pulpit,  but  let 
themselves  down  exceedingly,  when  out  of  it.     So  did 
not  the  venerable  Stone.     Hear  him  on  this  subject,  in 
an  address  to  "  Elders  and  Preachers,"  found  in  the 
June  number  of  the  'Messenger'  for  1843. 

*'  I  have  seen  preachers  in  the  earnestness  and  pathos 
of  Demosthenes  in  the  pulpit,  and  as  soon  as  they  had 
left  the  sacred  desk,  they  left  also  their  zeal  and  gravity 
— they  mingled  with  the  people,  and  engaged  in  vain, 
light,  and  sportive  conversation  on  trifles  ;  and  even  on 
noisy  politics ;  and  this  too,  on  the  Lord's  day!     By 


270  BIOGRAPHY  OF 

such  conduct  they  destroyed  all  the  good  impressions 
they  might  have  made  in  the  pulpit — watered  the  germ 
of  infidelity — sunk  their  own  influence — and  hardened 
sinners  against  the  fear  of  God."  Would  to  God,  our 
young  preachers,  and  we  who  are  more  advanced, 
would  imitate  the  example  and  follow  the  advice  of  our 
venerable  father  in  the  ministry !  We  will  close  this 
chapter  with  one  other  brief  extract  from  the  address 
to  "Elders  and  Preachers,"  alluded  to  above.  It  is 
perfectly  characteristic.  "Be  humble,  be  heavenly; 
be  zealous  in  the  cause  of  your  Master — seek  not  to 
please  men,  but  God — live  in  love  and  submission  one 
to  another,  and  in  kindness  to  all  men — beware  of 
jealousies  and  evil  surmisings — avoid  gossiping  and 
tale-bearing,  and  frown  upon  such  disturbers  of  the 
peace.  Remember  yours  is  the  ministry  of  reconcilia- 
tion— therefore,  be  peace-makers,  and  not  peace-break- 
ers, both  in  the  pulpit,  and  out  of  it.  Beware  of  the 
love  of  filthy  lucre,  and  the  wish  to  live  in  the  style, 
and  pomp  of  the  wealthy.  Preach  the  word,  and  avoid 
as  much  as  possible  the  angry  controversies  of  this  age. 
Remember — '  He  that  goeth  forth  weeping,  bearing 
precious  seed,  shall  doubtless  return  again  with  rejoic- 
ing, bringing  his  sheaves  with  him.'  Farewell,  says 
your  old  brother; — Farewell,  again,  it  may  be  the  last." 

B.  W.  S. 


BARTON    W.    STONE.  271 


CHAPTER  III. 

CHARACTER   OF    BARTON    W.    STONE. CONTINUED. 

His  candor  and  honesty  in  matters  of  religion — His  humility  and  mod- 
esty— Strong  personal  attachments — Was  greatly  devoted  to  his  family 
— Was  supremely  devoted  to  the  interests  of  the  Church  and  salvation 
of  sinners. 

9.  B.  W.  Stone  was  a  man  of  great  frankness  and 
honesty,  in  his  religious  course.  This^  the  entire  his- 
tory of  his  life  demonstrates.  And  hence,  it  over- 
whelms me  to  know  that  Drs.  of  divinity  have  ques- 
tioned his  ingenuousness!  I  am  not  here  to  vindicate 
the  religious  opinions  of  B.  W.  Stone.  Indeed  I  could 
not  advocate  every  opinion  of  that  great  and  good  man ; 
nor  would  I,  if  I  could.  But  when  his  character  for  can- 
dor and  honesty  is  assailed,  I  must  and  will  repel  every 
such  charge,  from  whatever  quarter  it  may  come.  I  knew 
the  man ; — I  knew  him  intimately, — was  much  about 
his  house — read  all  his  writings — heard  hundreds  of  his 
sermons,  during  a  period  of  some  twenty-six  years ; 
and  I  am  deeply  penetrated  with  the  conviction,  I  never 
knew  a  man,  more  scrupulously  honest  and  conscien- 
tious, in  every  thing,  and  especially  in  matters  of  reli- 
gion, than  B.  W.  Stone.  But  really,  to  vindicate  such 
a  man,  from  such  a  charge,  would  seem  to  be  a  work 
of  supererogation.  Methinks  I  hear,  upon  the  first 
whisper  of  such  an  insinuation  against  the  venerable 
Stone,  from  thousands  upon  thousands  of  his  friends, 
the  indignant  exclamations — "What!  B.  W.  Stone 
disingenuous!  a  dissembler!  How  perfectly  ridiculous 
the  thought !  How  despicable  the  charge  !  His  long  life 
was  but  a  continued  display  of  frankness,  ingenuousness, 


272  BIOGRAPHY    OF 

and  open-heartedness."  'Tis  strange  that  those  who 
knew  him  longest,  and  most  intimately,  should  never  have 
detected  in  him  any  want  of  candor  I  I  intend  no  quarrel 
with  the  accusers  of  B.  W.  Stone ;  nor  would  I  make  to 
them  the  most  remote  allusion,  could  I  do  justice  to  the 
subject  of  these  papers,  without  it.  Nor  do  I  intend  to 
question  their  motives.  I  know  not  the  heart.  They  be- 
lieved, I  doubt  not,  that  they  were  doing  God  service. 
Hence  I  conclude  they  did  the  venerated  Stone  as  much 
justice,  as  their  great  devotion  to  a  party,  and  iheir pecu- 
liar position  to  him^  would  allow  them  to  do.  Men  great- 
ly devoted  to  any  cause,  are  apt  to  regard  with  feelings 
of  peculiar  distrust,  and  hostility,  those  who  were  once 
associated  with  them,  in  the  defence  of  it,  but  who 
have  abandoned  it.  Family  quarrels  are  always  the 
most  bitter  and  unrelenting.  But  we  need  not  press 
this  investigation.  The  character  of  B.  W.  Stone  for 
candor  and  honesty,  is  above  suspicion.  I  will  how- 
ever, relate  an  incident,  which  has  been  communicated 
to  me  from  the  most  undoubted  authority,  bearing  upon 
this  subject,  and  showing  the  sort  of  spirits,  with  which 
B.  W.  Stone  had  to  do.  Many  years  since,  the  son  of 
one  of  father  Stone's  quondam  brethren,  in  the  ministry, 
was  engaged  in  selling  books  for  his  father ;  who,  by 
the  way,  was  very  hostile  to  Mr.  Stone  as  a  religionist. 
In  passing  through  the  country,  he  drove  up  to  Mr. 
Stone's,  late  in  the  evening.  Mr.  Stone  came  out,  and 
finding  that  the  youth  was  the  son  of  one  of  his  former 
associates  in  the  ministry,  he  pressed  him  to  stay  all 
night,  and  treated  him  with  the  most  marked  attention, 
and  kindness.  This  young  man,  many  years  since,  rela- 
ted this  incident,  to  the  highly  respectable  gentleman  who 
detailed  it  to  me,  as  an  evidence  of  the  hypocrisy  and 


BARTON   W.    STONE.  273 

dissimulation  of  B.  W.  Stone ! !  He  knew  the  feelings  of 
his  father  were  bitter  towards  Mr.  Stone,  and  no  doubt, 
he  had  imbibed  the  same  feelings  of  hostility  to  him, 
which  his  father  indulged:  and  judging  Mr.  Stone  by 
himself,  he  supposed  his  friendship  and  kindness  must 
be  pretended !  And  thus  the  very  kindness,  open-heart- 
edness,  and  ingenuousness  of  this  good  man,  are  made, 
through  prejudice,  or  something  worse,  an  argument  to 
prove  his  dishonesty! !  But  we  are  perfectly  willing  to 
leave  the  vindication  of  the  character  of  this  excellent 
man,  to  the  multitude  of  his  friends,  who  knew  him 
best,  assured  as  we  are,  that  ample  justice  will  be  done 
to  it. 

However,  for  the  sake  of  those  who  may  be  preju- 
diced against  him,  through  ignorance  of  his  true  posi- 
tion, we  will  state  a  few  facts. 

Having  been  accused  of  smuggling  himself  into  the 
Presbyterian  ministry,  by  deceiving  his  bosom  friends 
who  licensed  and  ordained  him,  he  thus  vindicates  him- 
self from  the  charge,  in  a  letter  to  Dr.  James  Blythe, 
who  was  one  of  his  accusers — ''You  have  said  in  your 
letter  to  Mr.  Cleland,  p.  166  [of  Cleland's  Letters  to 
Stone,]  'What  that  gentleman  [B.  W.  Stone,]  hopes 
to  profit  by  publishing  to  the  world  that  he  has  never 
changed  his  opinions,  I  cannot  conceive.' 

"  Here,  sir,  is  an  evident  mistake.  Did  I  ever  publish 
this  to  the  world?  You,  my  dear  sir,  have  never  seen 
it  in  any  of  my  publications — you  have  never  heard  me 
publish  it  in  any  way. — No  person  ever  did.  In  my 
first  'Address'  I  casually  remarked  'that  on  the  subject 
of  the  humanity  of  Christ  (meaning  his  pre-existence) 
my  mind  had  not  wavered  for  nearly  twenty  years  past.' 
p.  13.     This  is  but  one  opinion,  but  your  impression  is 


274  BIOGRAPHY    OP 

that  I  have  published  to  the  world,  that  I  have  never 
changed  any  of  my  opinions,  which  I  have  lately 
avowed,  but  always  held  them.  For  in  the  same  letter 
you  say,  '  Nothing  could  induce  me  to  believe,  that  the 
Presbytery  of  Orange  ever  would  have  licensed  any 
man,  holding  such  abominable  sentiments  as  Mr.  Stone 
has  recently  avowed,  and  now  says  he  always  held.^ 
In  this,  sir,  you  are  again  mistaken.  Have  I,  in  any 
publication  said,  that  I  always  held  the  same  sentiments 
I  have  recently  avowed  ?  .  Have  I  written  one  word,  or 
sentence,  that  can  be  construed  to  signify  this?  No, 
sir.  If  you  will  please  to  examine  my  publications, 
you  will  doubtless  find  your  mistake.  Your  attention 
to  your  professional  engagements,  probably  caused  you 
too  slightly  to  examine  my  publications,  and  for  this 
reason  you  may  have  made  these  inaccurate  statements. 
Or  probably,  the  reason  why  you  erred  was,  that  you 
might  have  had  Mr.  Cleland's  book  in  manuscript,  prior 
to  its  publication,  and  have  implicitly  received  his  state- 
ment ;  for  there  you  may  have  seen  the  same  incorrect 
statement,  page  165,  where  he  says  *From  your  own 
declaration  you  held  the  odious  sentiments  before,  and 
at  the  time  of  your  ordination,  which  a  few  years  after- 
wards you  published  to  the  world.' 

"I  assure  you,  sir,  I  am  sorry  that  such  erroneous 
statements  are  made  to  our  injury.  In  the  hurry  of 
thought  you  might  have  drawn  your  unqualified  expres- 
sion from  this  sentence  of  my  last  book,  [Address,  2d 
edition,]  when  speaking  of  the  pre-existence  of  the  soul 
of  Jesus,  I  observed  'that  I  had  received  this  doctrine 
when  a  student  of  divinity,'  p.  32.  But  surely,  sir, 
one  moment's  reflection  will  convince  you,  that  this  is 
infinitely  different  from  my  saying  that  '  I  always  held 
the  sentiments  which  I  have  recently  avowed,' 


BARTON    W.     STONE.  275 

"Now,  sir,  on  these  two  mistakes,  you,  with  Mr. 
Cleland,  have  charged  me  with  having  deceived  the 
Presbyteries  that  licensed  and  ordained  me.  Truly 
your  conclusion  would  be  just,  were  the  premises  true. 
Had  I  always  held  the  doctrine  I  have  recently  avowed, 
and  then  at  my  licensure  and  ordination,  professed  sin- 
cerely to  receive  the  Confession  of  Faith,  I  should  not 
only  have  been  dishonest,  but  a  very  monster  in  wick- 
edness. I  should  be  unworthy  of  your  friendship,  and 
should  have  no  reason  to  wonder  that  you  had  with- 
drawn your  friendly  regards  from  me — I  should  have 
merited  the  harsh  treatment — the  bitter  censures — the 
hard  names — and  the  cruel  defamalion  unmercifully 
imposed  on  me  by  many.  They,  in  acting  thus,  no 
doubt  think  they  are  doing  God  service.  But  a  future 
day  will  determine  all  things. 

"In  order  to  set  this  subject  in  its  true  light,  I  will 
state  a  few  facts,  which  you  will  not  deny.  The  doc- 
trine of  the  pre-existence  of  the  soul  of  Christ,  I 
received,  when  a  student  of  divinity,  from  reading  Dr. 
Watts'  "Glory  of  Christ."  This  was  the  very  doctrine 
of  a  part  of  that  Presbytery  by  which  I  was  licensed. 
The  venerable  Henry  Patillo,  a  member  of  that  Presby- 
tery, taught  this  doctrine,  and  published  it  from  the 
press,  prior  to  my  licensure.  By  Mr.  Patillo  I  was 
examined  in  Presbytery.  You  know  he  was  honored 
and  respected  by  every  member  of  Presbytery,  and  was 
not  considered  by  them  as  having  departed  from  the 
Confession,  for  having  received  this  doctrine.  If  the 
Presbytery  disapproved  this  sentiment,  I  never  knew  it. 
I  did  not  think  it  then  contrary  to  any  article"  in  the 
Confession ;  for  the  doctrine  of  that  book  is,  that  the 
second  person  of  Trinity  took  to  himself  a  true  body, 


276  BIOGRAPHY    OF 

and  a  reasonable  soul.  But  that  book  no  where  says 
that  this  soul  did  not  pre-exist.  Mr.  Patillo,  who  taught 
us  this  doctrine,  was  a  firm  believer  in  the  doctrine 
of  Trinity;  and  so,  I  think,  was  considered  by  all  who 
knew  him.  From  infancy  I  had  never  been  taught  any 
system  of  religion,  and  I  knew  none,  till  I  commenced 
the  study  of  divinity,  under  the  direction  of  Orange 
Presbytery.  I  was  at  that  time  very  young,  and  had 
not  thought  so  deeply  on  the  peculiarities  of  religious 
opinions  as  I  have  since.  I  had  never  read  a  page  in  a 
Unitarian  author,  unless  Dr.  Watts  and  Patillo  be  called 
such.  The  doctrines  of  Atonement  and  Faith,  as  recent- 
ly published  by  me,  were  entirely  unknown  to  me 
before  my  licensure.  These  are  facts.  Where  then 
can  be  seen  deception,  or  dishonesty  in  my  receiving 
the  Confession  of  Faith  at  my  licensure?  The  all-wise 
God  knows  there  was  none  designed ;  and  the  impartial 
world  will  not  find  one  character  of  deception  in  the 
whole  case. 

"  I  proceed  now  to  clear  myself  from  the  imputation 
of  deception  and  dishonesty  in  my  ordination.  The 
doctrine  of  the  pre-existence  of  the  soul  of  Christ, 
which  I  had  received  when  a  student  of  divinity,  I 
still  believed  and  preached  till  I  was  ordained.  This 
I  have  proved  by  certificates  of  many  in  high  standing 
as  men  of  piety  and  knowledge.  [See  ^  Address,'  2d 
edition,  p.  32,  3,  4.]  In  1798  a  call  from  the  united 
Congregations  of  Caneridge  and  Concord  was  presented 
to  me.  I  accepted  it.  The  time  for  my  ordination  was 
appointed  by  Presbytery.  I  now  began  more  seriously 
to  examine  the  Confession  of  Faith,  knowing  it  would 
be  proposed  by  Presbytery  for  my  adoption.  On  the 
personality   of    Trinity   my   mind    became    confused. 


BARTON    W.    STONE.  277 

Sometimes  I  was  inclined  to  think  the  three  persons 
meant  three  distinct  and  intelligent  persons,  or  beings 
in  one  God.  This  I  thought  was  little  different  from 
Tritheism.  Sometimes  my  mind  inclined  to  consider 
the  three  persons  as  three  distinctions,  appellations,  or 
relations,  in  the  one  God.  This  opinion  rather  prepon- 
derated in  my  mind,  yet  I  was  unsettled.  At  the  same 
time  I  so  far  doubted  the  propriety  of  the  phrase  Eternal 
Son  of  God,  that  I  could  not  receive  it  as  an  article  of 
faith.  I  began  now  seriously  to  hesitate  with  respect 
to  receiving  the  Confession.  In  this  state  of  mind  was 
I  when  the  Presbytery  met  to  ordain  me.  I  perfectly 
well  remember,  that  I  took  you  [Dr.  Blythe]  and  Mr. 
Marshall  aside,  and  communicated  to  you  my  difficul- 
ties. We  conversed  together  a  considerable  time ;  but 
my  mind  was  not  relieved.  I  felt  determined  not  to 
receive  ordination  at  that  time.  You,  or  Mr.  Marshall 
then  asked  how  far  T  could  go  in  receiving  the  Confes- 
sion ?  I  answered,  I  would  receive  it  as  far  as  I  saw  it 
consistent  with  the  word  of  God.  You  both  agreed 
that  was  sufficient.  On  this  ground  I  consented  to 
receive  ordination.  We  went  into  Presbytery;  and 
when  the  question  was  proposed  in  Presbytery  by  Mr. 
Marshall  ^  Do  you  sincerely  receive  and  adopt  the  Con- 
fession of  Faith,'  &c.,  I  answered  aloud  to  be  heard  by 
a  large  assembly,  'I  do,  as  far  as  I  see  it  consistent 
with  the  word  of  God.'  This  I  have  proved  in  my 
last  book  by  the  certificates  of  a  number  of  men  of 
high  standing  in  religious  society,  p.  32,  3,  4.  Now, 
my  dear  sir,  does  this  whole  transaction  bear  one  char- 
acter of  deception.^  If  I  meant  to  deceive,  why  should 
I  reveal  my  difficulties  to  you  and  Mr.  Marshall,  the 
leaders  in  Presbytery }     Why  speak  so   loud  that  the 


278  BIOGRAPHY   OF 

whole  congregation,  as  well  as  Presbytery,  might  hear 
me  ?  If  Presbytery  were  dissatisfied  with  my  answer, 
why  did  they  proceed  to  ordain  me?  Had  not  their 
silence  a  direct  tendency  to  confirm  my  mind  in  their 
approbation  of  my  answer  ?  "  Letters  to  James  Blythe, 
D.  D.,  pages  155-6-7-8. 

Can  any  one  read  this  vindication  of  the  venerable 
Stone,  from  the  charges  of  deception  and  dishonesty, 
and  not  be  overwhelmed  with  the  conviction,  that  the 
writer  of  it  was  a  truly  honest  man  ?  I  think  not.  Foi 
certainly  the  whole  affair  bears  not  one  mark  of  decep- 
tion, or  dishonesty.     Here  then,  we  leave  this  matter. 

10.  He  was  a  man  of  great  humility  and  modesty. 
These  traits  of  his  character  were  known  and  read  of 
all  men.  They  were  prominent  in  his  words,  his  ac- 
tions, and  his  numerous  writings.  He  had  very  humble 
conceptions  of  his  talents,  his  learning,  and  of  the  value 
of  his  ministerial  labors.  He  esteemed  others  better 
than  himself.  He  did  not  think  more  highly  of  himself 
than  he  ought.  In  his  heart  he  was  strongly  opposed 
to  sectarianism.  He  scorned  the  idea  of  making  a 
party ;  and  hence  he  took  the  common  name,  and  creed, 
in  which  all  Protestants  profess  to  glory.  He  was 
determined  to  occupy  common  ground,  where  all  might 
unite.  But  we  deem  it  unnecessary  to  say  much  on 
these  traits  of  his  character,  so  universally  recognized, 
and  acknowledged  by  all  who  knew  him  personally, 
and  so  apparent  in  all  his  writings.  We  will,  however, 
close  this  paragraph  with  a  fragment  from  his  pen, 
found  among  his  papers,  as  a  specimen  of  his  humility, 
and  modesty.  It  was  written  not  long  before  his  death, 
but  never  published  so  far  as  I  know.  It  is  addressed 
to  his  brethren  in  the   ministry.     He  had   noticed  a 


BARTON    W.    STONE.  279 

spirit  of  strife  springing  up  among  the  public  Teachers, 
and  especially  among  the  Editors,  and  knowing  the 
great  evil  that  would  result  from  the  operation  of  such 
a  spirit,  and  always  desirous  to  promote  peace  and  good 
will  among  brethren,  he  wrote  the  following  word  of 
advice  and  admonition,  which  deserves  to  be  published 
to  the  ends  of  the  earth;  to  be  engraven  upon  the  mem- 
ory, and  written  upon  the  heart  of  every  christian,  and 
especially  of  every  christian  Teacher  and  Editor. 

*'A  word  to  my  brethren  in  the  ministry. — My  dear 
brethren: — Permit  an  old  man,  now  about  to  leave  you, 
to  speak  plainly  to  you.  We  have  a  superabundance 
of  hard  speeches  against  us  by  our  sectarian  neighbors, 
without  our  adding  to  the  number  of  them.  '  Let  us 
love  one  another  ;  for  love  is  of  God.'  Not  long  since 
I  read  an  address  of  an  Elder  to  his  preaching  brethren. 
It  was  short,  but  to  the  very  point,  in  these  words: 
*Be  humble, — Be  humble, — Be  humble.'  1  adopt 
the  language  and  sentiment  with  application  to  you. 
We  may  get  a  name  among  men  ;  but  the  grave  will 
soon  bar  us  from  the  enjoyment  of  it — eternal  things 
will  eclipse  all  the  dim  splendors  of  time.  Avoid  all 
reproachful,  irritating  language ;  it  genders  strife,  and 
cools  brotherly  love  ;  and  may,  from  small  beginnings, 
end  in  an  exterminating  war.  We  are  all  poor  igno- 
rant, imperfect  creatures,  and  liable  to  err.  If  we  are 
wise,  we  know  our  ignorance,  and  therefore  can  bear 
the  infirmities  of  a  weak  brother.  Co-operate  heartily 
together,  in  the  great  work  of  saving  souls,  and  of 
building  up  Zion.  Are  you  editors  ^  Say  and  do 
nothing  to  the  injury  of  a  fellow  editor,  nor  admit  into 
your  columns  any  offensive  communications.  It  will 
neither   add  to  your  celebrity  nor  interest.     'Finally, 


280  BIOGRAPHY    OF 

brethren,  farewell.  Be  perfect,  be  of  good  comfort, 
be  of  one  mind,  live  in  peace,  and  the  God  of  love  and 
peace  shall  be  with  you.'  B.  W.  S." 

11.  He  was  a  man  of  strong  personal  attachments. 
He  ardently  loved  his  friends,  especially  his  old  and 
long  tried  friends.  A  few  extracts  from  his  letters  will 
show  this.  In  '34  he  removed  to  Illinois,  compara- 
tively among  strangers.  In  the  fall  of  '36  he  had  a 
severe  attack  of  sickness,  from  which  he  was  not  ex- 
pected to  recover.  When  he  was  convalescent,  im- 
pressed with  the  belief  that  he  had  settled  in  a  sickly 
country,  and  separated  from  his  old  friends,  his  mind 
seems  to  have  been  under  a  gloom.  He  thus  indulges 
his  feelings,  in  a  letter  to  T.  M.  Allen,  of  Mo. 

*' Jacksonville,  Nov.  8, 1836. 

My  dear  Bro.  Allen: — I  am  now  supported  on  my 
bed,  where  I  have  been  confined  three  or  four  weeks. 
I  have  just  escaped  so  far,  the  jaws  of  death.  But 
little  hope  was  entertained  of  my  recovery,  by  any  body. 
— My  brethren  here,  whom  I  love,  are  about  to  scatter 
every  where. — I  have  no  tie  here.  I  wish  retirement 
among  a  few  old  friends  and  brethren.  My  days  are 
full  of  sorrow.  I  did  hope  this  last  sickness  would 
have  closed  the  scene ;  but  I  yet  live.  0,  that  I  could 
live  among  a  few  old  friends,  supported  in  the  simplest 
style,  free  from  care,  distressing  care !  Are  you  perma- 
nently settled?  If  not,  tell  me.  I  will  never  move 
again  to  be  severed  from  friends.  I  have  a  thousand 
things  to  say,  but  am  so  fatigued  I  can  write  no  more. 
I  love  you  all. — I  am  happy  in  the  prospect  of  *  Jeru- 
salem, my  happy  home.' — To  you  I  send  the  dictates 
of  a  warm  heart.  Farewell,  my  kind  and  dear  brother. 
May  no  obstruction  be  thrown  in  the  long  and  deep 


BARTON  W.  STONE.  281 

stream  of  christian  love  and  friendship,  but  may  it  flow 
on  as  free  as  ever.  B.  W.  Stone." 

Another  extract  shall  close  this  branch  of  our  subject. 
The  following  is  taken  from  a  letter  of  father  Stone  to 
the  writer.  In  his  visit  to  Kentucky  the  time  before 
the  last,  the  writer  did  not  get  to  see  the  venerable 
Stone.  After  his  return  to  Illinois,  he  addressed  him  a 
letter,  to  which  father  Stone  replied.  The  following 
extract  is  taken  from  that  reply. 

"Jacksonville,  Sept.  14,   1840. 

My  dear  Bro.  Rogers: — Your  kind  letter  I  received 
in  due  time.  I  was  truly  glad  that  you  had  not  forgotten 
me.  O,  how  was  I  disappointed  in  not  seeing  you  in 
Kentucky  I  I  felt  like  Paul,  in  not  finding  Titus.  To 
return  to  Kentucky  is  in  my  heart ;  but  my  days  are 
nearly  numbered,  and  another  state  speedily  awaits  me. 

My  good  friends  in  Missouri  and  here,  have  overper- 
suaded  me  to  recommence  the  Messenger.  Bro.  T.  M. 
Allen  and  Jacob  Creath  were  urgent,  and  have  become 
co-operators  in  the  work,  without  which  aid  I  should 
not  have  attempted  it. 

I  am  now  almost  past  labor,  yet  have  to  exert  my 
little  remaining  strength  to  help  on  the  farm.  I  can  yet 
edit  a  paper,  with  the  aid  of  the  brethren.  A  paper  we 
greatly  need,  if  only  to  keep  the  peace. 

Religion  in  this  country,  in  a  sickly  state,  has  been 
nearly  stifled  with  the  dust  of  politics — now  she  begins  to 
breathe  more  freely,  and  gives  us  hopes  of  her  recov- 
ery and  triumph.  My  dear  brother,  I  sympathise  with 
you  and  yet  rejoice  that  you  sink  not.  The  Lord  will 
support  you,  if  on  him  you  rely.  How  is  your  daughter.^ 
I  am  anxious  to  know.  Do  let  me  hear  from  you  shortly. 
Y 


2S2  BIOGRAPHY    OF 

Be  uncompromising  for  the  truth ;  lift  your  voice,  and 
exert  your  strength  in  its  defence,  fearless  of  man. 
But  let  all  be  done  in  moderation,  and  in  the  meekness 
of  wisdom.  Let  this  be  the  motto  of  your  life,  *  Do  I 
seek  to  please  men,  or  God?'  Farewell  my  dearly 
beloved — farewell  affectionately  says  your  old  brother, 

B.  W.  Stone." 

12.  The  venerable  Stone  was  greatly  devoted  to  his 
family — his  domestic  affections  were  very  strong.  And, 
although  we  have  already  spoken  briefly  of  his  char- 
acter as  a  husband  and  father,  we  will  introduce  here 
an  extract  of  a  letter  to  his  family,  which  we  think 
deserves  to  be  preserved,  as  exemplifying  his  domestic 
feelings.  The  letter  was  written  from  his  Son-in-law's 
C.  C.  Moore's,  when  last  in  Kentucky.  This  is  the 
extract : 

''At  C.  C.  Moore's,  Ky.,  August  22d,  1843. 

My  dear  Celia: — To-morrow  I  start  for  your  house  in 
the  far  west.  This  will  reach  you  before  we  shall. 
With  difficulty  I  break  away  from  hundreds  of  weeping 
friends.  They  say  we  must  return  with  you.  A  dep- 
utation from  Caneridge  followed  me  to  Antioch  to  urge 
us  back  to  them.  I  will  tell  you  much  when  I  shall 
see  you. 

I  often  think  of  home,  sweet  home  ;  and  hope  soon 
to  enjoy  it  with  my  family.  I  have  been  of  late  uneasy, 
for  not  having  received  but  one  letter  from  you  since  I 
left. 

My  dear  Samuel,  what  shall  I  say  to  you  ?  I  have 
purchased  you  a  small  library,  and  wish  you  to  spend 
your  time  to  come,  in  acquiring  an  education,  and 
above  all  in  laying  up  treasures  in  heaven.  My  son 
William,  I  would  have  written  to  you  and  Virginia,  but 


BARTON    W.    STONE.  283 

thought  you  were  from  home.  My  Loyd  and  Polly, 
and  my  little  children  at  home,  at  William's,  and  your 
house — I  love  you  all,  and  will,  if  spared,  see  you 
shortly.     Farewell,  my  darling, — Farewell,  says  your 

B.  W.  Stone." 

13.  He  was  supremely  devoted  to  the  interests  of 
the  Church  and  the  salvation  of  sinners.  His  entire 
life  and  labors  may  safely  be  appealed  to,  in  proof  of 
this.  But  we  propose  only  publishing  two  original 
letters,  in  illustration  of  these  traits  of  his  character. 
One  of  these  letters  was  addressed  to  the  Church  of 
Christ  at  Caneridge,  and  not  only  shows  the  interest  he 
felt  in  the  general  cause,  but  the  special  interest  he  felt 
in  the  prosperity  of  that  Church — and  also  the  depth  of 
his  gratitude  to  its  members  for  their  kindness  to  him. 
It  is  a  complete  specimen  of  christian  courtesy,  piety, 
humility,  modesty  and  good  feeling.  But  we  will  let 
the  reader  judge  for  himself.  I  must  further  premise, 
that  it  was  written  shortly  after  father  Stone's  return 
from  his  last  visit  to  Kentucky,  and  about  a  year  before 
his  death. 

"Jacksonville,  III,,  Oct.  26,  1843. 
"  To  the  Church  of  Christ  at  Caneridge — 

My  dearly  beloved  brethren: — *  Grace,  mercy,  and 
peace  from  God  the  Father,  and  from  the  Lord  Jesus 
Christ,  be  with  you  always.'  I  yet  linger  on  the  eve 
of  time,  and  as  long  as  I  retain  my  memory,  I  cannot 
forget  you.  Your  great  love  and  unbounded  kindness 
to  your  servant  and  brother,  always,  and  especially 
when  I  was  last  with  you,  will  bind  me  to  you,  in  closer 
ties  to  all  eternity.  You  are  the  children  of  my 
brothers  and  sisters  of  olden  times.  Their  image  you 
bear  corporeally  and  spiritually.     Though  they  lie  low 


284  BIOGRAPHY    OF 

in  the  grave,  yet  in  their  children  they  live  and  shine. 
May  your  children  copy  from  you  the  same  spirit,  when 
you  shall  be  joined  to  your  fathers  and  mothejs  beneath 
the  clods  of  the  grave! 

Be  faithful  unto  death,  and  you  shall  receive  a  crown 
of  glory.  Love  one  another,  live  in  peace,  and  He  shall 
be  with  you  in  life,  to  smooth  the  rugged  paths  you 
tread,  and  in  death  to  cause  you  to  triumph  over  the 
last  enemy,  and  to  enter  into  the  rest, — the  everlasting 
rest  of  the  saints. 

My  beloved  brethren, — I  feel  unworthy  to  be  remem- 
bered by  you ;  yet  do  remember  me  in  your  prayers. 
I  have  shortly  to  grapple  with  the  fell  monster  death : 
O,  pray  for  me,  that  I  may  gain  the  victory.  I  have 
cheering  hopes  of  immortality.  This  sustains  the  grow- 
ing infirmities  of  age.  Without  these  hopes  life  would 
be  a  burden,  not  desirable.  Lay  up  large  stores  of 
grace  against  old  age.  They  will  then  be  needed  by 
you.  My  prayer  is,  that  whenever  we  may  be  called 
from  earth,  we  may  joyfully  answer  the  call.  May  we 
all — all — old  and  young — black  and  white,  meet  in  our 
Father's  house  above,  and  be  forever  with  the  Lord! 
Farewell,  dear  brethren,  farewell  says  your  old  brother, 

B.  W.  Stone." 

The  second  letter  was  addressed,  by  father  Stone,  to 
a  young  lawyer,  who  had  just  joined  the  church,  and 
shows  conclusively  how  ardently  he  loved  the  church, 
and  desired  the  salvation  of  sinners.  But  it  shall 
speak  for  the  departed  Stone. 

*^  Georgetown,  Sept.  10,  1833. 

My  dear  brother  and  friend: — 1  rejoiced  greatly  when 
I  heard  you  had  confessed  and  obeyed  the  Saviour. 
God  speed  you  !     In  that  friendship  I  have  long  felt  for 


BARTON    W.    STONE.  285 

you,  I  wish  to  unbosom  the  thoughts  of  my  heart  on  a 
particular  subject.  As  a  beloved  brother,  I  am  per- 
suaded you  can  bear  with  me.  That  you  have  talents 
of  no  ordinary  number  committed  to  you,  I  have  believ- 
ed ;  nor  am  I  alone  in  this  belief;  nor  can  you,  with  all 
your  humility,  deny,  that  this  belief  is  based  upon  good 
evidence.  This  is  not  designed  to  excite  vanity;  for 
your  good  sense  will  immediately  check  its  rising  by 
this  reflection.  What  have  I  that  I  have  not  received.? 
You  are  left  by  a  deceased  father  in  easy,  if  not  in  afflu- 
ent circumstances,  with  regard  to  the  good  things  of 
life.  You  are  not  under  any  necessity  to  continue  at 
the  bar  for  support,  or  to  devote  your  time  to  the  prac- 
tice of  law.  Now  I  ask  my  brother  seriously,  for  what 
purpose  are  those  talents  and  blessings  conferred  on 
you?  Are  they  to  be  buried  in  the  earth,  or  concealed 
under  the  rubbish  and  transient  things  of  time? 

Does  your  Master  expect  nothing  more  of  you  ?  Does 
he  not  say,  '  Occupy  till  I  come  ? ' 

What  will  you  answer  him  in  the  great  day  of  final 
accounts,  if  you  neglect  to  improve  the  talents  commit- 
ted to  you  ?  Can  you  plead  not  guilty  ?  Look  around 
you  and  see  what  a  field — how  wide — how  long! — of 
souls  formed  for  eternity — souls  sunk  in  ignorance  of 
the  way  of  salvation — blindly  attached  to  destructive 
systems  of  human  device — obstinately  opposed  to  refor- 
mation to  right — and  millions  in  the  way  of  ruin  and 
death.  Can  you  view  the  scene,  and  feel  no  concern 
for  them?  Can  you  suflfer  the  ignorant  to  be  ignorant 
still  ?     Feel  you  not  the  bowels  of  Jesus? 

You  may  now  ask,  What  do  you  mean?  What 
would  you  have  me  do  ?  In  answering  this,  I  shall  give 
vent  to  the  burden  of  my  heart.     The  fields  are  now 


286  BIOGRAPHY    OF 

white  for  harvest — a  great  crop  may  be  gathered  in, 
but  laborers  are  wanting — for  want  of  such  laborers, 
millions  are  perishing.  What  would  you  have  me  do  ? 
— Help — O,  help  to  gather  in  the  harvest.  Your 
reward  is  sure.  Had  you  ever  saved  a  drowning  man 
from  death,  at  your  own  hazard,  the  reflection  to  you 
would  be  always  agreeable  and  happifying. — But  how  far 
excelling  that  happiness  the  reflection  of  having  saved 
souls  from  eternal  ruin!  In  each  case  the  saved  would 
feel  eternal  obligations  to  you  ;  and  the  Father  of  mer- 
cies would  eternally  reward  you,  for  plucking  one  of 
his  poor  perishing  children  from  death.  And  what  will 
you  lose  in  the  work  ?  Probably  the  smiles  of  a  few 
fellow  worms — a  little  worldly  ease — a  little  worldly 
honor — a  little  metallic  wealth. — But  what  are  these 
losses  to  your  gain? — the  smiles  of  heaven — the  appro- 
bation of  conscience — divine  honor — eternal  pleasure 
and  immortal  wealth?  The  salvation  of  souls?  Step 
forward  my  dear  brother ;  help  us  bear  the  cross  for 
Christ's  sake.  Help  us  bear  the  burden  and  heat  of 
the  day.  Help  us  to  stand  against  the  rapid  flood  of 
opposition  to  the  truth.  0  help  us  to  w^in  souls  to 
Jesus.  Take  the  sword  of  the  spirit, — the  sickle  of 
divine  truth,  and  gather  in  sheaves  for  the  Lord.  Some 
of  us  are  grown  old,  and  must  soon  yield  to  death — our 
strength  fails — we  are  no  longer  able  to  perform  the 
work  of  youth.  Can  you  see  our  gray  heads  and  age- 
trembling  hands,  still  feebly  laboring,  and  you — you,  my 
brother,  idle?  You,  in  the  vigor  of  manhood,  not 
touching  the  burden  with  a  finger?  O,  for  my  Lord's 
sake,  step  out, — for  precious  soul's  sake — for  truth's — 
for  bleeding,  distracted  Zion's  sake,  O,  step  forward 
to  the  \vork!  Your  dear  companion  will  say.  Go. 
She  loves  the  truth,  and    its  author — she  loves   poor 


BARTON    W.    STONE.  287 

ungodly,  dying  sinners — and  therefore  will  encourage 
you  in  the  work.  May  the  Lord  of  glory  bless  you, 
and  your  companion,  and  children.  Farewell,  says 
your  old  brother,  who  feels  eternity  near.  Once  more 
farewell.  B.  W.  Stone." 


CHAPTER  IV. 

CHARACTER    OF    BARTON    W.    STONE. CONTINUED. 

The  piet}'  and  benevolence  of  Barton  W.  Stone,  as  illustrated  in  his 
position  and  practice  in  reference  to  the  question  of  Slavery — He  was 
a  man  of  great  independence  of  mind — Of  great  firmness  and  decision 
of  character — Was  unaspiring — Superior  to  envy  and  jealousy — His 
position  and  character  as  a  reformer — Poetry. 

14.  The  piety  and  benevolence  of  Barton  W.  Stone, 
as  illustrated  in  his  position  and  practice  in  reference  to 
the  subject  of  Slavery.  That  he  was  decidedly  oppo- 
sed to  slavery,  as  it  exists  in  this  country,  is  confirmed  by 
all  he  ever  said,  or  wrote,  or  did  in  reference  to  it  for 
near  fifty  years.  For  although  a  Marylander  by  birth, 
and  though  raised  and  educated  in  Virojinia  and  North 
Carolina,  and  finally  settled  in  Kentucky,  where  he  lived 
near  fifty  years,  nevertheless,  he  was  always  opposed  to 
slavery.  True,  he  was  no  abolitionist,  in  the  modern 
sense  of  that  term.  He  did  not  indiscriminately  con- 
demn slave  holders,  for  he  lived  some  forty  years  in 
churches  in  which  slave-holders  w^ere  members.  He 
did  not  therefore  make  it  a  test  of  christian  fellowship. 
Would  to  God  that  our  brethren  of  the  north,  whom  we 
want  to  love  and  fellowship,  would  imitate  the  example 
of  the  pious  Stone  in  this  particular!  Believe  me,  dear 
brethren,  your  ultimate  object,  in  reference  to  the  Afri- 
can race,  will  much  more  likely  be  accomplished  by 
such  a  course,  than  by  the  one  you  are  pursuing,  (I  re- 


288  BIOGRAPHY    OF 

fer,  of  course,  to  modern  abolitionists.)  Do  once  more 
prayerfully  examine  the  New  Testament,  and  see  if  it 
does  not  require  you  to  imitate  his  example  in  this  re- 
spect. But  to  return.  After  this  short  digression  we 
proceed  to  show  briefly  what  Barton  W.  Stone  thought, 
in  reference  to  this  exciting  question,  and  what  he  did, 
and  to  answer  both  these  questions  we  quote  the  follow- 
ing from  "The  Christian  Messenger,"  vol.  iii,  pages 
198,  9,  and  200.     It  is  headed 

"An  Humble  Address  to  Christians  on  the  Coloniza- 
tion of  Free  People  of  Color,"  and  was  written  in  1828. 

"  While  the  greatest  and  most  influential  statesmen 
and  politicians  of  our  nation,  have  their  approving 
eyes  and  hearts  turned  to  the  Colonization  Society, 
while  they  are  laboring  to  advance  its  interests,  while 
they  are  attempting  to  do  justice  to  our  long  oppressed 
brethren  of  color,  by  removing  the  free  ones  to  the  land 
of  their  forefathers,  while  they  thus  act,  influenced  only 
by  the  principles  of  sound  policy  and  benevolence, 
shall  christians  be  idle  spectators,  and  not  unite  their 
efforts  in  this  holy  cause  ?  Heaven  forbid  !  All  who 
know  me,  well  know  that  for  more  than  thirty  years  I 
have  advocated  the  cause  of  liberty,  and  opposed  unmer- 
ited, hereditary  slavery.  My  honesty  has  been  tested. 
For  all  in  my  possession  I  emancipated ;  nor  did  I  send 
them  out  empty.  A  few  are  yet  with  me,  not  under  my 
control,  but  entailed  a  curse  upon  my  children  by  a  de- 
ceased relative.  They  who  are  unapprised  of  this  cir- 
cumstance, have  branded  me  as  a  slaveholder.  I  have 
named  this  circumstance  to  remove  any  impression  which 
might  prevent  the  good  effect  designed  by  this  address. 

The  question  is  no  longer  now  as  thirty  years  ago — Is 
the  slavery  of  Africans  right  or  wrong?  It  is  settled  in 
the  nation  that  it  is  wrong,  both  politically  and  morally. 


BARTON   W.    STONE.  289 

The  light  of  truth  and  intelligence  has  removed  our 
doubts.  No  man  of  intelligence  now  presumes  to  justify 
it,  whether  he  be  a  politician,  moralist,  or  christian.  He 
would  blush  in  the  attempt.  The  nation  has  confessed 
her  conviction  of  the  wrong,  by  sending  her  armed  ves- 
sels to  suppress  the  slave  trade.  Continually  are  those 
vessels  cruising  along  the  coast  of  Africa,  to  protect 
the  liberty  of  that  nation  from  the  grasp  of  an  unprin- 
cipled, avaricious  banditti  of  worse  than  piratical  mon- 
sters. The  more  free  nations  of  Europe  have  engaged 
in  the  same  laudable  work.  Shall  we  as  a  nation,  shall 
we  as  christians  approve  of  this  course  of  protecting 
and  so  expensively  guarding  the  liberty  of  Africa,  and 
not  regard  her  children  among  us  at  home  ?  No.  Such 
a  contrast  has  made  America — has  made  her  free-born 
sons  blush  for  very  shame.  The  able  statesman,  the 
profound  politician,  the  philanthropist,  the  warm-heart- 
ed christian,  all  say,  what  shall  we  do  ?  What  can  be 
done  to  relieve  them?  They  have  proposed  and  exam- 
ined many  plans  by  the  principles  of  policy,  philosophy, 
and  religion.  But  every  plan  has  been  found  defective 
but  that  which  we  now  advocate,  the  plan  of  settling 
the  free  people  of  color  in  Africa.  To  free  them  and  let 
them  live  among  us,  is  impolitic,  as  stubborn  facts  have 
proved.  Were  those  now  in  slavery  among  us  to  be 
thus  emancipated,  I  would  instantly  remove  to  a  distant 
land  beyond  their  reach.  Yet,  had  I  a  thousand  slaves, 
I  would  gladly  give  them  up  to  the  Colonization  Socie- 
ty to  transport  them  to  Liberia. 

How  many  christians  have  I  heard  groaning — and 
what  real  christian  does  not?  How  many  have  I  heard 
lamenting  their  situation  because  they  had  slaves  in  their 
possession  and  knew  not  what  to  do  with  them.  To 
emancipate  them,  and  turn  them  upon  the  public,  they 
Z 


290  BIOGRAPHY    OF 

could  not — existing  facts  of  the  evil  forbid  it.  I  could 
not  advise  this  course,  nor  could  I  adopt  it  were  I  in  a 
similar  situation.  But  now  every  christian,  every 
man  who  is  conscientious  on  the  subject,  may  free  him- 
self from  this  distress  by  giving  up  his  slaves  to  the  be- 
nevolent Colonization  Society,  which  will  joyfully  re- 
ceive them,  and  transport  them  to  a  fertile  and  pleasant 
land,  to  the  enjoyment  of  liberty,  religion,  and  all  the 
comforts  of  life.  Where  is  the  christian  that  will  with- 
hold his  aid  and  influence  in  support  of  this  society  ? 
What  philanthropist  ? — what  republican  will  ?  None, 
none,  I  hope. 

"The  time  has  been  when  professed  christians  were 
blind  to  the  evils  of  slavery.  I  have  known  some  t\'ho 
have  professed  to  be  humble  disciples  of  Christ,  buy  and 
sell  their  fellow-creatures  for  gain,  as  they  would  a  herd 
of  cattle !  But  the  era  of  darkness  is  past,  no  man  now 
bearing  the  sacred  name  of  religion,  is  engaged  in  such 
a  traffic.  Am  I  correct  in  this  statement?  Or  is  there  yet 
one,  a  professed  christian,  so  blinded  by  the  god  of  this 
world,  and  so  lost  to  the  truth  of  heaven,  and  so  destitute 
of  human  and  divine  feeling,  and  so  regardless  of  chris- 
tian character,  and  so  callous  to  the  sufferings  of  humani- 
ty, and  so  careless  about  his  eternal  destiny  ?  Can  a  pro- 
fessed christian  yet  be  engaged  in  such  a  horrid  traffic.-* 
If  one,  tell  it  not  in  Gath, — publish  it  not  in  the  streets 
of  Askelon,  lest  the  wicked,  scoffing  world  rejoice,  and 
reproach  the  name  of  Christ :  that  one  bearing  his  name 
and  professing  his  religion,  has  done  what  their  infideli- 
ty would  blush  to  do.  Let  every  christian  frown  indig- 
nantly on  such  a  practice.  Let  them  show  the  world 
their  abhorrence  of  it  by  banishing  it  from  among 
them.  Let  the  practice  be  confined  to  those  who  fear 
not  God,   nor  regard  man.     Once  more  I  entreat  all 


BARTON    W.    STONE.  291 

christians — all  the  benevolent — all  to  aid  the  Coloniza- 
tion Society.  Let  us  associate  in  every  church,  in 
every  town,  and  in  every  neighborhood,  as  auxiliaries 
to  the  mother  Society,  in  Washington.  Your  reward 
will  be  certain.  Editor." 

Another  brief  quotation  or  tw^o  will  show  the  strength 
of  his  feelings,  in  regard  to  this  question.  Having 
published  an  address  on  colonization,  he  makes  the  fol- 
lowing remarks  in  reference  to  it: 

"To  these  sentiments  my  heart  responds  «men.  O 
that  the  spirit  which  runs  through  every  vein  of  this 
oration,  were  more  generally  felt  by  the  children  of 
America!  O,  that  my  eyes  might  be  blessed  with  see- 
ing, and  my  ears  with  hearing,  tens  of  thousands  of  our 
countrymen  engaged  in  this  benevolent  plan  of  forming 
societies  for  colonizing  the  free  people  of  color  in 
Africa !  Thousands  of  the  benevolent  who  weep  at 
the  sight  of  oppression,  but  know  not  how  to  free  them- 
selves from  the  evil,  would  find  an  asylum  in  the  Colo- 
nization Society,  and  into  its  bosom  roll  the  burden  of 
their  hearts."     C.  Messenger,  vol.  3.  p.  165. 

In  vol.  5  and  page  10,  of  the  Messenger  for  1831, 
father  Stone  thus  writes,  on  the  subject  of  slavery: 

"  For  a  long  time,  I  have  suppressed  the  grief  of  my 
heart  on  this  subject.  That  the  slavery  of  the  Africans 
is  wrong,  needs  not  argument  to  prove.  To  emanci- 
pate them,  and  turn  them  loose  among  us,  is  an  evil 
both  to  themselves  and  to  society.  This  is  a  fact  not 
disputed.  Seeing  this,  I  knew  not  what  to  do,  nor 
what  to  advise  my  brethren  to  do.  But  I  feel  thankful 
that  providence  has  opened  the  way  for  christians  to 
emancipate  their  slaves  from  bondage,  and  themselves 
from  the  more  intolerable  bondage  of  keeping  them. 
Let  us,  dear  brethren,  avail  ourselves  of  this  opening 


292  BIOGRAPHY    OF 

in  providence  to  free  ourselves  from  one  of  the  blackest 
sins  which  pollute  our  land,  and  disgrace  our  profes- 
sion of  civil  liberty  and  holiness  to  the  Lord.  The 
sacrifice  is  great,  but  the  reward  will  be  greater." 

These  few  extracts  sufficiently  show  the  views  and 
feelings  of  the  subject  of  these  papers,  on  the  question 
of  slavery.  As  he  states,  in  the  first  extract,  the  blacks, 
he  inherited  from  his  mother's  estate,  he  freed.  This 
occurred  shortly  after  his  secession  from  the  Presbyte- 
rian Church.  Of  this  fact  he,  and  father  Purviance 
both  speak,  in  other  parts  of  this  Biography.  Father 
Purviance  states  a  fact  connected  with  the  freeing  of 
the  blacks  of  B.  W.  Stone,  which  exhibits  in  a  strong 
light  his  conscientiousness.  He  says  father  Stone  could 
have  had  money,  (as  he  understood)  from  his  mother's 
estate,  instead  of  the  negroes;  but,  though  poor,  he 
preferred  to  take  the  blacks,  and  bring  them  to  Kentucky, 
and  free  them.  And  although  subsequent  observation 
convinced  him,  that  as  a  general  thing,  that  something 
called  freedom  which  the  free  blacks  have,  is  a  curse 
both  to  them  and  the  whites,  still  his  freeing  his  servants 
demonstrated  his  honesty,  and  conscientiousness.  And 
though,  when  he  saw  that  the  blacks  were  not  benefitted 
by  freedom  among  us,  he  felt  constrained  to  suppress 
the  grief  of  his  heart,  in  reference  to  their  condition, 
not  knowing  what  to  advise  in  the  case ;  yet  as  soon  as 
he  was  apprized  of  the  existence  of  the  Colonization 
Society,  he  took  hold  of  it  with  all  the  ardor  of  his  soul, 
and  urged  his  brethren  every  where,  to  relieve  them- 
selves from  the  curse  of  slavery,  by  giving  up  their 
blacks  to  it,  and  by  assisting  its  operations,  by  their 
funds.  We  must  here  express  our  strong  conviction, 
that  had  the  abolitionists  of  the  North,  given  their 
influence  to  this  benevolent  institution,  instead  of  oppo- 


BARTON    W.     STONE.  293 

sing  it,  its  condition  would  have  been  very  different  to- 
day from  what  it  is.  True,  it  has  done  a  good  work, 
and  done  it  well,  but  with  the  aid  of  those  who  have 
opposed  it,  it  might  have  done  much  more.  God  grant 
that  we  may  all,  North  and  South,  see  the  true  policy 
and  pursue  it,  in  regard  to  this  momentous  question! 

We  shall  close  our  remarks  under  this  head,  by  rela- 
ting an  incident,  showing  the  benevolent  feelings  of  B. 
W.  Stone,  towards  the  African  race,  and  the  goodness 
of  his  heart.  In  an  extract  just  made  from  his  writings, 
he  informs  us  that  a  few  blacks  were  still  with  him, 
"entailed  a  curse  upon  his  children  by  a  deceased  rel- 
ative." It  is  well  known  by  the  personal  and  intimate 
friends  of  B.  W.  Stone,  that  to  get  away  from  those 
slaves  entailed  upon  his  children,  and  from  the  influence 
of  slavery  around  him,  were  the  chief  causes  of  his 
removal  to  Illinois.  Kentucky  was  exceedingly  dear  to 
his  heart,  and  on  his  last  visit  to  Caneridge,  the  scene 
of  his  early  labors,  in  the  gospel,  he  said,  he  wished 
his  bones  to  be  laid  there.  He  often  said,  before  his 
removal  to  Illinois,  in  reference  to  those  blacks  entailed 
upon  his  children,  that  as  he  could  not  free  them,  he 
would  free  himself  from  them,  by  leaving  the  country. 
But  to  the  incident  referred  to.  It  was  furnished  by 
Dr.  A.  Adams,  of  North-Middletown,  a  man  of  good  tal- 
ents and  undoubted  veracity. 

^'■Bro.  Rogers — Dear  Sir  : — There  are  many  little  in- 
cidents in  the  history  of  a  man's  life  which  aid  very 
much  to  develope  his  true  character,  and  the  principles 
of  his  heart.  And  as  I  am  informed  you  are  about  to 
write  and  publish  the  Biography  of  the  late  venerable 
B.  W.  Stone,  I  have  thought  the  following  circumstance 
would  develope  much  of  the  goodness  and  heavenly- 
mindedness  of  that  good  and  great  man.*  As  you  are 
*  See  Note  on  page  404. 


294  BIOGRAPHY  OF 

already  informed,  there  were  some  servants  entailed  to 
his  children ;  consequently  he  had  no  power  to  emanci- 
pate them.  But,  (to  use  his  own  words,)  he  deter- 
mined to  free  himself  from  them.  And  this  he  did 
by  removing  to  Illinois,  and  leaving  them.  If  I  mis- 
take not,  in  the  year  1838,  when  I  was  living  in 
Georgetown,  old  father  Stone  was  on  a  visit  to  Kentucky, 
and  spent  a  night  at  my  house.  The  servants  he  had 
left  were  living  in  Georgetown  as  a  family  of  free  per- 
sons. The  old  brother  hastened  to  visit  them;  and  it 
was  my  happiness  to  accompany  him.  Had  he  stood 
in  the  relation  of  father,  the  meeting  could  not  have 
been  much  more  interesting.  After  full  inquiry  con- 
cerning their  temporal  and  spiritual  welfare,  and  af- 
ter much  religious  conversation,  advice,  and  encour- 
agement, he  proposed  prayer.  All  present  bowed  down 
before  God,  while  his  tremulous  voice  and  feeling  heart 
went  up  to  God  in  devout  supplication.  Tears  flowed 
from  all   eyes.     The   parting  scene  was  truly  affecting. 

0,  that  all  masters  that  profess  the  christian  religion, 
were  thus  prepared  to  unite  affectionately  in  the  wor- 
ship of  God  with  those  over  whom  they  exercise  au- 
thority. Your  brother  in  Christ, 

JVorth-Middletown,  June  15th,  1845.       A.  Adams." 

15.  B.  W.  Stone  was  a  man  of  great  independence  of 
mind — of  great  firmness  and  decision  of  character.  A 
few  facts,  in  the  history  of  thi«  great  man,  will  illustrate 
these  traits  of  his  character.  In  the  fall  of  '98,  he  re- 
ceived a  call  from  the  united  congregations  of  Cane- 
ridge  and  Concord,  to  become  their  settled  pastor.  A 
day  was  appointed  for  his  ordination  by  the  Presbytery 
of  Transylvania.  Knowing  that  at  his  ordination,  the 
Confession  of  Faith  would  be  proposed  for  his  accept- 


BARTON    W.    STONE.  295 

ance,  as  eontaining  that  system  of  doctrines  taught  in 
the  Bible,  he  determined,  as  an  honest  man,  to  re- 
examine it.  He  stumbled  at  the  doctrine  of  trinity 
as  taught  in  the  Confession  of  Faith  ;  and  also  at  the 
doctrines  of  election,  and  reprobation,  and  predestina- 
tion, as  taught  there.  In  this  state  of  mind  the  day  for 
his  ordination  arrived.  He  had  determined  to  tell  the 
Presbytery  the  state  of  his  mind,  and  to  request  them 
to  defer  his  ordination  till  he  should  be  better  informed 
and  settled.  Before  Presbytery  was  organized  for  busi- 
ness, he  took  aside  Dr.  James  Blythe  and  Robert  Mar- 
shall, the  pillars  of  the  Presbytery,  and  revealed  to  them 
his  difficulties,  and  that  he  had  determined  to  decline 
ordination  at  that  time.  They  labored  in  vain  to  remove 
his  difficulties.  They  finally  asked  him  how  far  he  was 
willing  to  receive  the  Confession  ?  He  told  them,  he 
could  receive  it  as  far  as  he  saw  it  consistent  with  the 
word  of  God.  They  concluded  that  was  sufficient. 
They  went  into  Presbytery,  and  when  the  question  was 
proposed  to  him,  "  Do  you  receive  and  adopt  the  Con- 
fession of  Faith,  as  containing  the  system  of  doctrine 
taught  in  the  Bible  ?"  He  answered  aloud,  so  that  the 
whole  congregation  might  hear,  "  I  do,  so  far  as  I  see 
it  consistent  with  the  word  of  God.''  No  objection 
being  made  to  his  answer,  he  was  ordained.  These 
facts  will  be  found  substantially  stated  by  B.  W.  Stone, 
on  pages  29  and  30  of  this  work.  And  the  fact  that  he 
objected  to  the  Confession,  as  stated  above,  is  proved 
by  many  witnesses  of  the  first  standing,  on  pages  33  and 
34  of  ^'An  Address"  to  the  Christian  Churches,  2d  edi- 
tion, which  see.  Dr.  Cleland,  not  aware,  it  would 
seem,  of  the  fact  so  notorious,  that,  at  his  ordination, 
B.  W.  Stone  had  objected  to  the  Confession  of  Faith, 
in  a  publication  against  him,  represented  him  as  having 


296 


BIOGRAPHY    OF 


sincerely  and  without  reserve,  adopted  the  Westmin- 
ster creed.  This  called  forth  the  certificates  referred  to, 
which  prove  that  he  did  not  receive  the  Confession 
without  reserve. 

Now  I  ask,  if  these  facts  do  not  prove  the  candor, 
the  independence  of  B.  W.  Stone?  Contemplate  his 
situation  in  the  light  of  these  facts.  He  is  a  young 
man,  not  26.  He  finds  in  his  mind  insuperable  objec- 
tions to  the  Confession  of  Faith.  He  knows  if  he  re- 
veals his  objections  to  it,  he  is  liable  to  be  rejected, 
disgraced,  and  even  excluded  for  heresy,  and  thus  put 
under  the  ban  of  one  of  the  most  respectable,  most 
learned,  and  most  influential  denominations  of  the 
country.  He  loved  the  Presbyterians,  having  embraced 
religion  among  them,  and  among  them  formed  his  re- 
ligious attachments  and  associations.  But  none  of 
these  things  moved  him.  For  although  he  saw  himself 
exposed  to  the  loss  of  dearest  friends,  of  the  means  of 
present  usefulness,  of  securing  a  comfortable  living,  and 
liable  to  be  disgraced  and  persecuted  by  a  powerful 
party,  he  determined  to  be  honest  at  the  hazard  of 
every  thing.  Though  B.  W.  Stone  was  a  man  of  great 
modesty,  and  paid  great  deference  to  the  judgment  of 
others,  nevertheless,  he  tried  the  decisions  of  others  at 
the  bar  of  his  own  judgment,  and,  in  view  of  all  the 
light  he  had,  decided  for  himself,  and  acted  accord- 
ingly. Though  he  would  not  enter  into  an  angry  strife 
with  any  one,  on  any  religious  question,  preferring  to 
award  the  palm  to  such  angry  debatants,  to  the  risk  of 
losing  his  religious  enjoyment,  yet  never  man  possessed 
more  independence  of  mind,  or  more  firmness  of  pur- 
pose than  he. 

The  honesty,  independence,  and  firmness  of  Barton 
W.    Stone  not  only  appear  in  his  conduct  at  his  or- 


BARTON    W.    STONE.  297 

dination ; — they  are  equally  conspicuous  soon  after  his 
withdrawal  from  the  Synod  of  Ky.  Let  B.  W.  Stone 
state  the  facts  in  his  own  way.  "  Soon  after  our  sepa- 
ration, I  called  together  my  congregations,  and  informed 
them  that  I  could  no  longer  conscientiously  preach  to 
support  the  Presbyterian  Church,  that  my  labors  should 
henceforth  be  directed  to  advance  the  Redeemer's  king- 
dom, irrespective  of  party — that  I  absolved  them  from 
all  obligations  in  a  pecuniary  point  of  view,  and  then  in 
their  presence,  tore  up  their  salary  obligation  to  me,  in 
order  to  free  their  minds  from  all  fear  of  being  called 
on  hereafter  for  aid.  Never  had  a  pastor  and  churches 
lived  together  more  harmoniously  than  we  had  for  about 
six  years.  Never  had  I  found  a  more  loving,  kind,  and 
orderly  people  in  any  country,  and  never  have  I  felt  a 
more  cordial  attachment  to  any  others.  I  told  them  I 
should  continue  to  preach  among  them,  but  not  in  the 
relation  that  had  previously  existed  between  us.  This 
was  truly  a  day  of  sorrow,  and  the  impressions  of  it  are 
indelible. 

"Thus  to  the  cause  of  truth,  I  sacrificed  an  abun- 
dant salary  to  support  myself  and  family.  1  preferred 
the  truth  to  the  friendship  and  kindness  of  my  associ- 
ates in  the  Presbyterian  ministry,  who  were  dear  to  me, 
and  tenderly  united  in  the  bonds  of  love.  I  preferred 
honesty  and  a  good  conscience  to  all  these  things. 
Having  now  no  support  from  the  congregations,  and 
having  emancipated  my  slaves,  I  turned  my  attention 
cheerfully,  though  awkwardly,  to  labor  on  my  little  farm. 
Though  fatigued  in  body,  my  mind  was  happy  and 
**calm  as  summer  evenings  be."  I  relaxed  not  in  my 
ministerial  labors,  preaching  almost  every  night,  and 
often  in  the  day  time,  to  the  people  around.  I  had  no 
money  to  hire  laborers,  and  often  on  my  return  home,  I 


298  BIOGRAPHY    OF 

found  the  weeds  getting  ahead  of  my  corn.  I  had 
often  to  labor  at  night,  while  others  were  asleep,  to 
redeem  my  lost  time."  See  pages  49  and  50  of  this 
work. 

These  simple,  but  unquestionable  facts,  related  in 
the  simplest  manner,  present  in  the  strongest  and  clear- 
est light,  the  sincerity,  independence  and  firmness,  and 
we  might  add,  the  piety  of  B.  W.  Stone.  Here  we  see 
a  man  for  conscience  sake,  expatriating  himself,  as  it 
were,  from  a  people,  whom  he  loved  most  tenderly, — 
giving  up  an  abundant  salary,  emancipating  his  slaves, 
exchanging  the  fairest  prospects  of  respectability  and 
competence,  for  persecution  and  poverty !  Can  any 
one  doubt  the  independence  and  conscientiousness  of 
such  a  mind?  We  think  not.  But  time  would  fail  us 
to  speak  particularly  of  all  the  evidences  of  these  traits 
of  character,  in  the  beloved  Stone. 

A  few  years  after  his  secession  from  Synod,  the  Sha- 
kers came,  and  made  fearful  havoc  in  some  Churches. 
McNemar  and  Dunlavy  of  Ohio,  and  Houston  of  Ken- 
tucky, among  the  preachers,  were  carried  away  with 
this  miserable  delusion.  The  independence  and  firm- 
ness of  B.  W.  Storie  were  put  to  a  severe  test.  And 
well  did  he  bear  the  trial.  He  labored  incessantly  to 
check  the  progress  of  this  delusion  ;  nor  did  he  labor 
in  vain.  But  how  great  must  have  been  the  trial  of 
the  venerated  Stone!  Three  of  their  strongest  men 
fallen  into  the  Shaker  delusion!  And  the  sects  tri- 
umphing in  hope  of  their  downfall!  Yet,  none  of 
these  things  moved  him.  Conscious  that  he  had  taken 
the  true  ground,  he  could  not  be  driven  from  it,  by  the 
violence  of  opposition  from  without,  nor  the  treachery 
of  professed  friends  within. 


BARTON    W.    STONE.  299 

By  his  independence,  and  firmness,  and  perseverance, 
aided  by  a  few  noble  spirits,  the  Churches  soon  recov- 
ered from  this  shock.  But  they  were  scarcely  recov- 
ered from  it,  ere  they  were  called  to  experience  another, 
and  one  that  was  peculiarly  trying  to  the  feelings  of  B. 
W.  Stone.  Two  of  the  original  five,  who  took  their 
stand  on  the  Bible  alone,  had  abandoned  the  good  cause, 
and  two  others,  Marshall"^ and  Thompson,  began  to 
waver,  and  finally,  in  1809  or  '10,  they  returned  to  the 
bosom  of  the  Presbyterian  Church.  Stone  was  now 
left  alone,  so  that  he  often  appropriated  to  himself  these 
words  of  Elijah,  '  I  alone  am  left,  and  they  seek  my 
life  to  take  it  away.'  Now  again  the  enemies  of  the 
reformation,  plead  by  B.  W.  Stone  and  those  with  him, 
triumphed,  and  hoped  soon  to  see  their  cause  prostrate. 
But  their  triumph  was  short. — Stone  stood  firm  and 
unshaken ;  and  said  by  his  conduct,  *  Though  all  men 
forsake  this  cause,  yet  will  /not  forsake  it ; — the  Church, 
in  the  purest  and  most  triumphant  period  of  her  his- 
tory, during  the  first  centuries,  stood  upon  the  word  of 
God  alone ;  and  that  word,  with  the  blessing  of  God, 
will  yet  displace  all  humanisms,  in  religion,  and  bring 
the  Church  back  to  unity,  and  pure  Christianity.  How- 
ever, therefore,  I  may  be  forsaken  and  persecuted,  for 
the  position  I  occupy:  whatever  sacrifices  of  friend- 
ship,— of  property, — of  honor,  I  may  be  called  upon 
to  make  to  maintain  it,  I  cheerfully  submit  to  it  all,  and 
rejoice  that  I  am  worthy  to  suflfer  for  the  truth's  sake.' 
But  enough  is  said  on  this  head.  The  firmness  and 
independence  of  B.  W.  Stone  are  unquestionable. 

16.  B.  W.  Stone  was  an  unaspiring  man,  free  from 
envy  and  jealousy.  Though  he  was  a  fine  scholar — 
deeply  learned  in  the  Bible ;  and  in  consequence  of 
his  various  learning,  his  deep  piety,  and  popular  man- 


300  BIOGRAPHY    OF 

ners,  wielded  an  immense  influence  upon  society,  yet 
he  was  unconscious  of  his  own  strength,  and  seemed 
always  disposed,  modestly,  to  take  the  lowest  seat.  He 
was  deeply  imbued  with  that  humility  that  disposes  us 
to  esteem  others  better  than  ourselves.  In  this  par- 
ticular he  was  a  model  for  all  great  men.  He  never 
sought  to  shine — he  sought  not  the  honor  that  cometh 
from  man.  Though  he  stood  at  the  head  of  a  great 
reformation-movement, — of  a  rapidly  increasing  reli- 
gious community  in  the  West,  yet  he  never  seemed  to 
realize  that  such  was  his  position,  and  he  abhorred  the 
idea  of  being  the  leader  of  a  party.  His  great  eflfort 
was  to  harmonize  all  parties  under  Christ;  and  for  this 
effort,  this  most  benevolent  and  christian  effort,  to  ac- 
complish, by  Heaven's  own  means,  this  unspeakably 
important  object,  his  name  will  be  honored  and  handed 
down  to  posterity  as  one  of  the  greatest  reformers  and 
benefactors  of  his  race.  The  great  misfortune  with  al- 
most, if  not  all  reformers,  both  political  or  religious, 
has  been,  that,  though  they  may  set  out  with  correct 
views  and  purposes,  yet  when  they  have  established 
themselves  in  power,  they  have  generally  settled  back 
upon  the  same  principles  of  tyranny  and  oppression, 
(though  in  other  forms,)  against  which  they  raised  their 
voices  and  directed  their  influence.  Politically  the 
world  has  had  many  Cesars,  Bonapartes,  and  Bolivars; 
but  only  one  Washington.  So,  religiously,  we  have 
had  many  Luthers  and  Calvins,  but  only  one  Stone. 

In  taking  this  position  the  writer  is  aware  that  he 
subjects  himself  to  the  sneers  and  biting  sarcasms,  and 
severe  criticisms  of  the  Orthodox,  so  called.  He  is  how- 
ever prepared  for  it  all,  and  disposed  if  it  comes,  to  take 
it  patiently.  He  speaks  his  convictions,  and  all-trying 
time  will  decide  the  truth  of  them.     He  believes  most 


BARTON  W.  STONE.  301 

devoutly,  that  the  great  fundamental  principle  of  all  true 
reformation,  that  "  The  Bible  alone  is  sufficient  to  regu- 
late the  faith  and  practice  of  the  whole  christian  world,'' 
first  successfully  and  consistently  plead  in  the  West,  by 
B.  W.  Stone,  is  destined  to  work  a  religious  revolution, 
such  as  the  world  has  never  witnessed  since  the  great 
apostacy.  And  that  therefore  the  name  of  the  venerable 
Stone,  will  gather  glory  as  time  advances,  as  the  great 
pioneer  of  this  great  renovation,  in  the  great  West. 
And  because  he  never  sought,  nor  expected  this  honor, 
but  so  richly  deserved  it,  it  will  be  awarded  to  him,  by 
posterity.  A  notorious  fact  in  the  history  of  this  good 
man,  will  show  most  conclusively,  his  unaspiring  dispo- 
sition, and  his  superiority  to  the  low  feeling  of  envy  and 
jealousy. 

Whenbro:  A.  Campbell  and  others  commenced  their 
reformation  efforts,  taking  their  stand  upon  the  Bible 
alone,  and  pushing  their  investigations  in  a  direction  in 
which  his  mind  had  not  been  turned, — discovered 
great  practical  truths,  which  had  been  hid  under  the 
rubbish  of  ages,  and  which  are  working,  and  destined 
to  work  a  mighty  renovation  in  society,  B.  W.  Stone, 
though  far  advanced  in  life,  was  among  the  first,  in  the 
West,  to  perceive  the  importance  of  these  discoveries, 
and  to  receive  them,  and  act  upon  them  himself,  and 
recommend  them  to  the  acceptance  of  others.  Nor  did 
he  hesitate  to  acknowledge  that  from  A.  Campbell  and 
others,  he  had  derived  important,  practical  religious 
knowledge.  True,  he  and  A.  Campbell  had  several 
friendly  discussions,  on  several  subjects,  but  they  were 
mostly  of  a  speculative  character,  and  on  subjects  on 
which  B.  W.  Stone  laid  but  little  stress.  This  fact, 
however,  only  shows  the  great  candor,  and  honesty,  and 
I  may  add  independence,  of  B.  W.  Stone.     Where  he 


302  BIOGRAPHY    OF 

could  not  see  evidence  of  the  truth  of  any  of  A.  Camp- 
bell's positions,  like  an  honest  man  he  opposed  him, — 
but  opposed  in  a  dignified,  christian  manner.  But  when 
he  saw  that  his  positions,  though  new  to  him,  were 
nevertheless  true,  he  would  have  been  untrue  to  his  po- 
sition as  a  Reformer,  not  to  have  received  them.  And 
he  would  have  proved  himself  to  be  a  mere  religious 
partizan,  and  demagogue,  if  he  had  rejected  them,  be- 
cause he  himself  had  not  discovered  them.  He  was 
ready  always  to  receive  instructions  from  persons  of  the 
humblest  capacities.  The  following  testimony  to  the 
character  of  B.  W.  Stone,  from  A.  G.  Comings,  will  not 
be  out  of  place. 

"  One  prominent  trait  of  the  piety,  and  Christ-like 
love  of  the  late  beloved,  and  lamented  Barton  W.  Stone, 
was,  that  he  sacredly  respected  the  reputation  and  char- 
acter of  his  opponents.  Envy  may  endeavor  to  detract 
from  his  merits  ;  but  his  real  greatness  is  manifest  in  his 
rising  above  all  grovelling  ambition.  His  virtues  will 
live  in  heaven.  With  him  ^Charity  covered  a  multitude 
of  sins,'  instead  of  magnifying  every  fault,  and  publishing 
it  to  the  world.  I  have  heretofore  said  that  I  regarded 
him  as  the  greatest  of  the  Christian  reformers  of  this 
century,  because  he  was  great  as  a  Christian. 

A.  G.  C." 

We  shall  close  what  we  have  to  say  under  this  head, 
by  an  article  from  the  pen  of  A.  Crihfield.  Although 
we  do  not  approve  of  every  expression  of  this  article 
from  our  talented  bro:  Crihfield,  yet  it  sets  the  charac- 
ter of  B.  W.  Stone,  as  a  reformer,  in  its  true  light,  as 
also  his  unaspiring,  and  unenvious  disposition.  Though 
it  contains  other  matters  of  interest  illustrative  of  the 
character  of  B.  W.  Stone,  but  not  falling  exactly  under 
the  head,  under  which  we  are  writing,  yet  we  wuU  beg 


BARTON   W.    STONE.  303 

the  indulgence  of  the  reader,  to  introduce  it  here.  It 
will  repay  a  careful  perusal. 

*'  The  first  time  I  had  the  pleasure  of  seeing  Barton 
W.  Stone  was  in  1829,  atMayslick,  in  Kentucky.  He 
had  been  to  Ohio,  and  was  returning,  and  I  was  going 
to  the  neighborhood  of  Carlisle.  I  did  not  at  that  time 
become  further  acquainted  with  him  than  what  arose 
from  a  very  casual  introduction.  Our  next  meeting  was 
just  ten  years  afterwards  at  Indianapolis,  that  is,  in  1839, 
in  the  following  way. 

"  At  this  last  date,  Elder  Stone  was  living  in  Jackson- 
ville, Illinois,  and  I  was  in  Logan  County,  Ohio.  The 
Indiana  brethren  had  resolved  to  hold  a  great  meeting 
at  Indianapolis,  in  May,  I  think,  of  that  year,  or  early 
in  June,  and  specially  invited  Elder  Stone  and  myself 
to  attend.  We  did  so.  I  arrived  on  Friday  evening, 
and  brother  Stone  the  next  day.  Towards  the  hour  of 
meeting  on  Saturday  morning  I  was  walking  with  Elder 
John  Longley,  and  when  we  came  into  the  enclosure 
of  the  meeting-house,  brother  Longley  remarked  with 
great  emotion,  "  Yonder  is  brother  Stone  :  come,  let 
me  introduce  you  to  him" — for  he  was  standing  in  the 
same  enclosure  conversing  with  a  friend.  So  soon  as 
my  name  was  announced,  the  venerable  man  grasped 
me  with  both  hands  in  the  most  affectionate  manner, 
exclaiming,  *'  Brother  Crihfield,  is  this  you  ?  From  your 
writings  I  had  expected  to  see  a  little  ugly,  black-head- 
ed, dark-skinned,  ill-natured  fellow;  but  if  this  is  you^ 
behold  I  am  mistaken  !  for  I  see  a  genteel  looking  man  !" 
His  words,  his  manners,  his  whole  bearing,  were  so 
kind,  so  conciliatory,  and  so  perfectly  unaffected,  that 
the  impression  made  upon  me  was  deep,  and  as  lasting 
as  deep.  Though  the  first  thing  he  said,  in  the  gush  of 
his  warm  benevolence,  was  a  reproof  for  that  sharpness 


304  BIOGRAPHY    OF 

with  which  I  am  supposed  to  write,  I  felt  that  I  loved 
him  only  the  more,  and  that  I  sincerely  thanked  him  for 
his  fatherly  advice. 

"  I  did  not  have  the  pleasure  of  hearing  Elder  Stone 
preach  on  the  Lord's  day  of  that  meeting;  for  the  congre- 
gation was  divided,  and  while  I  occupied  the  Christian 
Chapel,  he  went  by  invitation  to  the  Methodist  church, 
and  preached  at  the  same  time.  Both  houses  were  over 
filled  with  intently  listening  hearers.  On  the  next 
morning  it  was  my  lot  to  address  the  brethren  again,  and 
brother  Stone  sat  before  me.  Before  he  took  his  posi- 
tion he  said  to  me  privately,  "  You  know  I  am  deaf — 
Speak  loud — I  want  to  hear  every  word."  My  subject 
that  morning,  I  think,  was  justification  by  faith,  as  de- 
scribed by  Paul  in  the  opening  of  the  fifth  chapter  of 
Romans.  I  took  occasion  to  speak  of  the  power  of  faith 
as  well  as  of  that  special  class  of  feelings  which  origi- 
nates in  the  heart  of  him  who  truly  believes.  Setting 
this  subject  in  its  true  light,  rather  in  opposition  to  cer- 
tain cold  and  chilly  speculations  in  which  some  indulge, 
I  became  somewhat  excited  in  proceeding;  and  when 
I  had  reached  a  favorite  climax,  elder  Stone  advancing 
with  me  in  every  step  of  the  subject  and  partaking  of 
all  my  feelings,  shouted  out  aloud,  "  Glory  he  to  GodP^ 
I  was  unprepared  for  this,  and  it  confused  me.  Obser- 
ving my  embarrassment,  he  said  smilingly,  "Go  on, 
brother,  go  on!"  I  resumed  the  subject  and  went 
through. 

"  During  this  meeting  Elder  Stone  delivered  several 
discourses,  all  of  a  practical  character.  At  intervals  he 
intimated  to  me  that  he  saw  a  great  disposition  in  some 
of  the  preachers,  especially  the  younger  ones,  to  preach 
strong  and  fine  discourses,  rather  than  good  ones ; 
in  short,  to  preach  themselves  rather  than  Christ  Jesus 


BARTON    W.    STONE.  305 

the  Lord.  Hence  tnany  of  his  public  remarks  during 
the  meeting  were  made  to  the  preachers,  especially  to 
the  young  and  inexperienced.  This  he  did  in  such  a 
mild  and  fatherly  way,  that  I  doubt  not  his  words  were 
a  blessing  to  many  who  heard  them. 

"The  next  year,  September  1840,  by  special  invita- 
tion of  the  brethren,  I  visited  Springfield,  Illinois, 
where  again,  and  for  the  last  time,  I  met  with  brother 
Stone.  We  had  a  pleasant  meeting  of  five  or  six  days. 
By  this  time  his  hearing  had  become  so  dull  that  he  did 
not  fully  enjoy  the  society  of  the  saints.  He  labored 
but  little  through  the  whole  meeting,  but  the  very  pres- 
ence of  such  a  man  was  most  cheering  to  all  lovers  of 
the  good  cause.  I  never  looked  upon  him  when  pres- 
ent, or  thought  of  him  when  absent,  without  feeling  a 
strong  desire  to  be  as  good  a  man.  In  him  most  emi- 
nently was  exemplified  the  power  of  a  holy  example  ; 
and  saints  and  sinners,  however  disunited  and  dissimilar 
in  other  respects,  in  this  agreed  almost  without  a  dis- 
senting voice  in  the  wide  sphere  of  his  acquaintance, 
that  he  was  not  only  a  great  but  a  good  man — one  that 
had  the  glory  of  God  and  the  best  interest  of  men  sin- 
cerely at  heart.  May  the  Lord  raise  up  many  more  such 
in  this  age  of  selfishness  and  fortune-hunting,  to  defend 
his  cause  by  labors  as  efficient  and  by  lives  as  holy! 

The  great  redeeming  idea  which  more  than  any  other 
perhaps,  possessed  his  mind,  was  that  which  distin- 
guished him  for  many  years  both  as  a  writer  and 
speaker,  namely:  that  the  sacred  scriptures  alone 

WERE     designed      FOR     THE     CREED    AND     DISCIPLINE    OF 

THE  PEOPLE  OF  GOD.  Bible  uamcs  for  Bible  things  ap- 
peared to  be  his  motto.  He  threw  himself  out  upon  this 
basis,  and  labored  with  all  his  might  and  for  many 
years — with  success.  Thus  was  laid,  about  the  begin- 
2A 


306  BIOGRAPHY   OF 

ning  of  the  present  century,  the  foundation  of  a  great 
moral  reformation,  which,  having  passed  through  many 
stages,  now  finds  advocates  in  various  parts  of  the  world. 
It  is  but  just,  however,  to  the  characters  of  others 
that  I  state,  there  were  others,  in  other  parts  of  this 
country,  who  about  the  same  time  called  public  atten- 
tion to  the  Scriptures  as  the  only  divinely  authorized 
Creed  or  Confession  of  Faith.  It  must  appear  evident 
too,  that  this  principle  is  rudimental  in  religion — it 
must  lie  at  the  very  basis  of  every  attempt  at  reforma- 
tion. This,  then,  was  the  great  master-thought  of  El- 
der Stone.  Contending  incessantly  for  this  redeeming 
principle,  he  soon  gained  efficient  co-laborers :  many 
were  the  preachers  (in  those  days  soubriquetted  "New- 
Lights,")  that  passed  in  all  directions  throughout  the 
great  valley  of  the  Mississippi,  preaching  with  the  zeal 
of  apostles,  and  suffering  with  nearly  the  fortitude  of 
martyrs,  till  the  public  mind  became,  in  a  good  degree, 
prepared  for  other  questions  and  features  of  reform,  up- 
on the  same  foundation,  and  for  the  labors  of  other  men. 
There  is  a  certain  length  to  which  certain  investiga- 
tions may  be  carried,  when  the  public  mind,  as  by 
instinct,  says,  "It  is  enough."  It  seems  thus  to  demand 
enlargement  by  the  admission  of  other  subjects  and 
arguments.  The  wisdom  of  Providence  is  thus  dis- 
played in  arranging  the  plan  of  great  reformations,  so 
that  no  one  man  shall  claim  exclusive  honors  and 
prerogatives.  One  is  not  the  strength  of  all,  nor  are 
all  exclusively  indebted  to  one.  We  are  members 
one  of  another. 

"Elder  Stone  and  his  co-laborers  cleared  away  the 
rubbish  of  human  creeds, — particularly  in  the  West- 
ern States;  and  to  their  zeal  in  this  cause  they  added 
an  unfeigned   piety.      The    congregations   established 


BARTON    W.    STONE.  307 

were  made  up  for  the  most  part  of  pious  and  devo- 
ted men  and  women.  But  the  great  subject  of  con- 
verting the  world  was  not  fully  understood — how  the 
evangelist  should  proceed,  in  this  important  matter, 
was  not  well  defined.  Another  man,  at  a  later  day, 
practically  restored  the  gospel,  in  this  respect,  to  its 
primitive  position  and  honors.  This  great  and  good 
man  came  in  with  another  great  central  thought  in 
his  mind,  viz:  that  "Jesus  of  Nazareth  is  the  Son 
OF  God,  and  that  there  is  a  way,  definite  and  plain,  of 
coming  into  his  kingdom.'*'  Standing  upon  the  precious 
truth,  "  We  have  no  creed  but  the  Bible,"  he  went 
about  more  particularly  to  understand  his  creed  in 
reference  to  the  design  of  baptism,  and  how  that  in- 
stitution should  be  practised,  or  where  it  should  be 
placed  among  the  principles  of  christian  doctrine. 
And  he  practically  and  gloriously  succeeded;  and  the 
result  has  astonished  mankind.  Several  eminent 
writers  and  speakers,  besides,  have  pushed  on  the 
cause  by  the  influence  of  their  names  and  talents,  to 
which  may  be  added  a  host  of  faithful  preachers  in 
all  parts  of  the  land — all  helpers  of  the  truth — and 
all  necessary  in  their  places  to  this  great  moral  re- 
novation. 

"These  remarks  bring  me  to  an  attribute  of  Elder  Stone's 
character  which,  in  my  estimation,  is  none  ofthe  least  of 
his  virtues.  Possessed  of  very  great  influence  on  ac- 
count of  his  learning,  piety,  and  very  great  affability  of 
manners,  when  further  advances  in  reformation  were 
made,  when  several  points  of  doctrine  were  developed 
which  he  had  not,  in  so  many  words,  advocated,  there 
was  room  for  one  less  pious  and  devoted  to  erect  him- 
self into  a  leader  or  head  of  a  party.  So  far  from  at- 
tempting or  even  wishing  this,  Elder  Stone  gave  his 


308  BIOGRAPHY    OF 

heart  and  hand  most  cordially  to  his  new  co-laborers ; 
and  if  in  any  thing  he  had  been  behind,  he  wished  to 
come  up,  trusting  also  that  if  at  any  time  or  in  anything 
his  fellow-reformers  had  run  past  Jerusalem,  they  would 
return  to  the  city.  The  foundation  being  really  the 
same,  why  should  brethren  stand  aloof  from  each  other? 
why  form  parties,  or  maintain  them,  where  no  adequate 
cause  existed  ?  So  reasoned  brother  Stone,  and  so  he 
acted. 

"The  name  of  this  great  and  good  man  must  descend 
to  posterity  endeared  to  the  hearts  of  thousands.  He 
has  gone  to  his  rest  in  heaven.  May  we  imitate  his  vir- 
tues, and  with  him  reap  the  harvest  of  immortality ! 

Arthur  Crihfield. 

Covington,  Ky.  July  10,  1846." 

17.  Though  B.  W.  Stone  made  no  pretensions  to  the 
character  of  a  poet,  yet  he  has  left  some  pieces  which 
we  think,  not  only  exhibit  much  piety,  and  good  sense, 
but  also  considerable  poetic  talent.  The  pieces  will 
speak  for  themselves.     The  first  we  shall  introduce  is  an 

Elegy  on  the  death  of  Eliza  Stone,  consort  of  B.  W, 
Stone,  who  died  May  30,  1810.  Mistress  Eliza  Stone 
according  to  all  accounts  we  have  of  her  frora  those  who 
knew  her  intimately,  was  very  pious,  and  amiable  in  all 
the  relations  of  life. 

1. 
In  ancient  days,  the  Scripture  says, 
The  prophets  tuned  their  mournful  lays, 
And  did  their  voice  in  music  raise 

In  songs  for  friends  departed. 
King  David  did  his  mantle  rend, 
And,  in  his  grief,  the  story  penned. 
Of  Saul  and  Jonathan  his  friend 

Who  fell  on  Mount  Gilboa. 


BARTON    W.    STONE.  309 

2. 

For  victories  too,  with  bloody  hue, 
Gained  o'er  a  proud,  oppressive  crew, 
They  raised  their  songs  in  triumph  new 

To  celebrate  the  glory. 
Thus  Deborah  and  Barak  told 
In  songs,  their  victories  gained  of  old 
O'er  Jabin's  mighty  hosts  and  bold. 

By  Israel's  valiant  children. 

3. 

If  God  approved  such  anthems  then, 
Sung  to  his  praise  by  fallen  men. 
Who  did  in  notes  their  praises  pen. 

Will  he  reject  my  story  ? 
If  Prophets  did  such  victories  swell, 
A  greater  victory  I'll  tell 
Gained  o'er  the  powers  of  death  and  hell, 

E'en  by  a  feeble  woman. 

4. 

Death's  cruel  art  prepared  a  dart, 
Which  pierced  Eliza's  peaceful  heart; 
And  twelve  revolving  months  the  smart 

Had  stripped  her  blooming  vigor. 
Her  soul  in  patience  she  possessed, 
Still  panting  for  the  promised  rest; 
And  tho'  with  helpless  weakness  pressed. 

Yet  shouted  praise  to  Jesus. 

5. 

To  increase  her  woe  the  cruel  foe 
With  envious  rancour  drew  his  bow. 
And  pierced  her  smiling  infant  too — 

Her  only  son  and  darling. 
His  spotless  soul  flew  up  to  rest — 
His  lifeless  corpse  fell  from  her  breast. 
She  dropped  a  tear  and  him  embraced, 

Then  praised  the  God  of  glory. 

6. 
Ten  days  before  her  prison  door 
Was  opened,  death  with  furious  store 


310  BIOGRAPHY    OF 

Came  rushing  in  and  seized  the  poor, 

The  helpless,  dear  Eliza. 
He  cast  his  iron  fetters  round — 
But  her  free  soul  could  not  be  bound  ; — 
For  Jesus  near  her  still  was  found, 

And  death  was  forced  to  leave  her. 

7. 
Each  following-  day,  without  delay, 
Grim  death  returned  and  seized  the  prey  ; — 
But  still  she  shouted  him  away, 

In  praises  to  King  Jesus. 
The  last,  the  mournful  day  rolls  round. 
When  she  must  quit  this  mortal  ground  ; 
Her  heart  with  joy  did  leap  and  bound 

To  enter  into  glory. 

8. 
Her  loving  eye,  most  wishfully. 
Fixed  on  her  brother  standing  by. 
For  him  she  prayed  in  agony. 

That  he  might  find  redemption. 
Your  hands  to  me  did  succor  lend. 
To  me  you've  been  a  faithful  friend. 
But  now  dear  brother  do  attend 

To  seek  your  Lord  and  Saviour. 

9. 

Her  little  dears,  in  boding  fears. 
Stood  round  her  dying  bed,  in  tears  ; 
She  tried  to  soothe  their  rising  cares 

Then  cast  them  on  her  Saviour. 
Her  weeping  husband  she  embraced. 
And  thus  in  mournful  words  addressed  ; 
Go  on,  my  darling,  to  your  last. 

Warn  sinners  of  their  danger. 

10. 

Her  sisters  too,  who  stood  in  view. 

She  called  :  they  weeping  near  her  drew, 

Around  her  feeble  arms  she  threw, 

And  pressed  them  to  her  bosom. 


BARTON    W.     STONE.  311 

Her  heart  and  voice  to  heaven  did  raise ; 
She  prayed  the  Lord  to  give  them  grace, 
And  cause  their  tongues  to  speak  his  praise, 

Then  prayed  them  seek  salvation. 
11. 
Her  neighbors  stood,  the  kind  and  good. 
And  poured  their  sorrows  in  a  flood, 
And  wondered  at  the  grace  of  God, 

Which  caused  her  thus  to  triumph. 
With  loving  smiles,  and  language  sweet, 
Both  old  and  young  she  did  intreat, 
To  mark  the  steps  of  Jesus'  feet, 

And  follow  Him  to  Canaan. 
12. 
A  brother  dear,  who  was  not  there. 
Pressed  on  her  mind  with  anxious  care  ; 
O  tell  him,  sister,  to  prepare 

To  meet  me  in  sweet  glory. 
Just  come,  she  saw  a  loving  friend. 
Who  to  her  wants  did  long  attend; 
Her  purple  hand  she  did  extend. 

Farewell,  I  soon  shall  meet  you. 
13. 
Then  turned  her  eyes  up  to  the  skies. 
Her  feeble  voice  in  praise  she  tries. 
The  last  we  heard  that  did  arise. 

Was  Glory,  Hallelujah  ! 
Before  death  could  inflict  one  sting. 
Her  happy  soul  was  on  the  wing. 
By  angels  borne  up  to  her  King, 

To  dwell  with  Him  forever. 
14. 
O  let  me  fly,  mount  up  on  high. 
And  hear  the  anthems  of  the  sky. 
And  see  Eliza  drawing  nigh. 

Unto  the  throne  of  Jesus  : 
Her  Parents  first  their  daughter  meet, 
And  welcome  her  in  accents  sweet. 
And  shout  along  the  golden  street, 

Salvation  unto  Jesus. 


312  BIOGRAPHY    OF 

15. 

From  them  the  sound  spreads  all  around, 
The  dead's  alive,  the  lost  is  found  ; 
Another  saint  has  left  the  ground 
Of  sorrow  and  confusion. 
Salvation  to  the  King  of  Kings  ! 
Through  heaven's  high  arches  music  rings  i 
And  every  happy  spirit  sings, 

Salvation  unto  Jesus  I 
16. 
While  glories  blaze  in  every  face. 
And  every  tongue  is  filled  with  praise, 
Eliza  stands  in  sweet  amaze 

All  lost  in  pleasing  rapture. 
A  brighter  form  attracts  her  eyes. 
Away  her  happy  spirit  flies. 
Low  at  the  feet  of  Jesus  lies, 

O'erwhelmed  with  joys  celestial. 
17. 
At  Jesus'  feet  I  see  her  sit. 
In  silent  wonder,  pleasure  sweet. 
Then  prostrate  fall  before  his  seat. 

And  thus  begin  his  praises  : — 
O,  Jesus  !  why  such  love  to  me  I 
So  worthless  ! — yet  thy  grace  so  free ; 
But  O  !  thy  praise  eternally 

I'll  shout !  but  ne'er  can  equal ! 
18. 
But  mortal  tongues  can't  speak  the  songs, 
To  saints  immortal  this  belongs, — 
I'll  now  forsake  those  shining  throngs 

And  leave  my  dear  Eliza. 
A  mansion  too  for  me  is  there. 
Soon  with  Eliza  I'll  appear. 
And  with  her,  in  the  banquet  share. 

And  part  no  more  forever. 
19. 
Come  brothers,  sisters,  children  dear, 
O,  dry  your  sorrows  !  banish  care  ! 
And  seek,  with  me,  to  enter  where 


BARTON    W.    STONE.  3l3 

Eliza  now  is  feasting. 
To  Canaan's  happy  land  I  go, 
Where  streams  of  pleasure  ever  flow ; 
Soon  shall  I  quit  this  vale  of  woe 

And  dwell  in  bliss  forever. 

The  following  are  some  hymns  he  made  during  the 
great  revival,  near  the  beginning  of  the  present  cen- 
tury. They  exhibit,  in  a  clear  light,  the  piety  as 
well  as  the  poetic  talents  of  the  author.  The  fol- 
lowing hymn  is  founded  upon  Ezekiel's  vision  of  the 
waters,  chapt.  47. 

1.  The  Lord  is  the  fountain  of  goodness  and  love, 
Thro'  Eden  once  flowing  in  streams  from  above, 
Refresh'd,  every  moment,  the  first  happy  pair, 
Till  sin  stopp'd  the  torrent  and  brought  in  despair. 

2.  O,  wretched  condition  !  what  anguish  and  pain  ! 
They  thirst  for  the  fountain,  but  cannot  obtain; 
To  sin's  bitter  waters  they  fly  for  relief. 

They  drink,  but  the  draught  still  increases  the  grief. 

3.  Glad  tidings !  glad  tidings  !  no  more  we  complain, 
Our  Jesus  has  opened  the  fountain  again ; 

Now  mingled  with  mercy,  enriched  with  free  grace, 
From  Zion  'tis  flowing  on  all  the  lost  race. 

4.  How  happy  the  prophet !  how  pleasant  his  road  ! 
When  led  down  the  stream  by  the  angel  of  God ! 
Tho'  shallow  at  first,  yet  he  found  it  at  last 

A  river  so  boundless  it  could  not  be  passed. 

5.  Come  sinner,  poor  sinner,  'tis  boundless  and  free. 
You're  welcome,  take  freely,  'twas  opened  for  thee ; 
The  Spirit  invites  you,  the  bride  calls  you  too. 

Come  call  all  your  neighbors,  they're  welcome  with  you. 

6.  Come  all  ye  dead  sinners,  here  life  you  will  find, 
Come  all  ye  poor  beggars,  ye  halt  and  ye  blind ; 
This  water  has  virtue  to  heal  all  complaints, 
Come  drink  ye  diseased,  and  rejoice  with  the  saints. 
2B 


314  BIOGRAPHY    OF 

7.  Say  not  "  I'm  a  sinner,  and  must  not  partake  ;" 
For  this  very  reason  the  Lord  bids  you  take, 
Say  not  "  too  unworthy,  the  vilest  of  all ;" 

For  such,  not  the  righteous,  the  Lord  came  to  call. 

8.  Make  not  your  complaints  an  excuse  to  delay, 
Let  not  your  transgressions  affright  you  away  ; 
Tho'  bad  your  condition,  you're  welcome,  draw  near, 
Come,  come  on,  poor  sinner,  and  cast  away  fear. 

9.  Come  Christians,  let's  venture  along  down  the  stream, 
The  shallows  are  pleasant,  but  O,  let  us  swim  ! 

Let's  bathe  in  the  ocean  of  infinite  love. 
And  wash,  and  be  pure  as  the  angels  above. 

10.  Too  long  have  we  dreaded  to  launch  the  great  deep. 
And  loved  near  the  threshhold  of  Zion  to  keep  ; 
But  Jesus  now  calls  us ;  arise,  let  us  go, 
0,  glory,  transporting ! — 'tis  heaven  below. 

HYMN  IL 

1.  The  gloomy  night  of  sadness. 
Begins  to  flee  away. 

The  red'ning  streaks  of  morning- 
Proclaim  the  rising  day  ; 
That  welcome  day  of  promise 
When  Christ  shall  claim  his  right, 
And  on  the  world  in  darkness 
Pour  forth  a  flood  of  light. 

2.  Now  truth  unveiled  is  shining 
With  beams  of  sacred  light, 
The  mourning  pilgrims  wonder. 
And  leave  the  paths  of  night ; 
Their  glowing  hearts  in  rapture 
All  filled  with  love  divine. 
Burst  forth  in  shouting  glory. 
And  like  their  Master  shine. 

3.  Now  love  unites  the  children, 
And  tears  away  the  bars  ; 
They  lay  aside  their  weapons, 
And  cease  from  strife  and  wars ; 
All  with  united  voices, 


BARTON    W.     STONE.  315 

All  join  with  one  accord, 
Ascribing  free  salvation 
And  glory  to  the  Lord. 

4.  The  beams  of  truth  revealed, 
Pervade  the  sinners'  heart, 
Aghast,  they  fall  and  tremble, 
As  pierced  thro'  with  a  dart. 
Their  earnest  cries  for  mercy 
Sound  thro'  the  parting  skies. 
The  gracious  Saviour  hears  them, 
And  smiling,  bids  them  rise. 

5.  Now  Satan  roars  with  anguish, 
His  servants  quake  with  fear. 
His  boasted  kingdom  totters, 
Its  fall  we  soon  shall  hear : 
Go  on,  victorious  Saviour  ! 

Go  on,  Almighty  King  ! 
O,  chain  the  woful  dragon. 
And  cause  the  world  to  sing  ! 

6.  Come,  let's  begin  the  anthems. 
And  join  the  choir  above. 

To  praise  our  blessed  Jesus, 
And  bless  the  God  we  love. 
All  glory,  glory,  glory  ! 
Salvation  to  our  God  ! 
Hosanna  to  our  Jesus  ! 
Who  washed  us  in  his  blood ! 

7.  The  courts  of  heaven  are  ringing. 
With  songs  of  highest  strains. 
And  ceaseless  praise  is  rolling 
Along  the  flowery  plains  ; 

O,  could  we  rise  triumphant, 
And  join  with  those  above. 
And  shout  and  sing  forever 
Free  grace  and  dying  love  ! 

8.  There  sits  our  smiling  Jesus, 
In  light  and  glory  crowned  ; 
There  gazing  hosts  adore  him, 


dfW  BIOGRAPHY    OF 

In  blazing  circles  round. 

Come  quickly,  come,  Lord  Jesus  I 

Come  quickly,  come  Lord,  come! 

O,  take  our  longing  spirits 

To  our  eternal  home. 

HYMN  m. 

1.  Behold  the  love,  the  grace  of  God, 
Display'd  in  Jesus'  precious  blood  ; 
My  soul's  on  fire,  it  pants  to  prove 
The  fullness  of  redeeming  love. 

2.  Our  God  is  love — O,  leap,  my  soul! 
Let  warm  hosannas  gently  roll ! 
Love  gave  his  Son  to  save  our  race, 
And  Jesus  died  tliro'  sov'reign  grace ! 

3.  What  love  has  done,  sing  earth  around ! 
Angels  prolong  the  eternal  sound  ! 

Lo,  Jesus  bleeding  on  the  tree  ! 
There,  there,  the  love  of  God  I  see  ! 

4.  I  look — I  gaze — my  rebel  heart 
Feels  its  own  hardness  soon  depart; 
Repenting  tears  begin  to  roll. 

And  love  in  streams  flows  through  my  soul. 

5.  The  cross  I  view — 0  wondrous  love  ! 
My  sins  expire,  my  fears  remove ; 
My  native  enmity  is  slain 

I'm  reconciled — I'm  born  again. 

6.  By  faith  in  Jesus'  bloody  cross. 
The  Devil's  kingdom  suffers  loss; 
Crowds  on  their  way  from  sin  to  God 
Have  overcome  thro'  Jesus'  blood. 

7.  O,  that  the  world  would  turn  their  eyes, 
And  view  this  bleeding  sacrifice; 
Almighty  love  therein  displayed 

Would  bruise  and  crush  the  serpent's  head. 

8.  O,  how  I  long  to  see  the  hour 

When  sin  and  death  shall  lose  their  power  ! 
When  all  the  world,  both  great  and  small, 
Shall  own  thee  sov'reign  Lord  of  all ! 


BARTON    W.    STONE.  317 

9.  Thou  bleeding  Lamb — thou  mighty  God  ! 
O,  spread  thy  conquests  far  abroad  ! 
Thy  kingdom  come,  exalt  thy  fame, 
■  Let  all  the  world  bow  to  thy  name  ! 

10.  Shout,  Christians,  shout,  the  Lord  has  come! 
Prepare,  prepare  to  make  him  room ! 
On  earth  he  reigns,  we  feel  him  near  !  ^ 
The  signs  of  glory  now  appear  I 

The  following  beautiful  and  touching  lines  were 
composed  by  B.  W.  Stone,  on  the  Weeping  Willow 
that  overhung  the  grave  of  his  dear  Eliza  and  her 
infant  son. 

Beneath  this  grassy  turf  lie    innocence  and  love  ; 
The  willow  bends  its  flexile  boughs  above  : 
Nor  is  her  son,  deep-sleeping  by  her  side, 
Forgotten  by  the  mourner,  far-spread  wide  ; 
It  waves  its  boughs  o'er  his  infantile  head. 
And  sweeps  the  tomb,  and  murmurs  o'er  the  dead. 


CHAPTER  V. 

A  brief  history  of  the  Union,  which  took  place  in  Ky,  in  1832,  between 
B.  W.  Stone,  and  those  associated  with  him,  and  those  associated  vvith 
A.  Campbell. 

Of  all  the  subjects  relating  to  the  interests  of  the 
Church  of  God,  that  of  the  Union  of  Christians,  on 
Heaven's  own  terms,  was  dearest,  and  nearest  to  the 
heart  of  the  pious  Stone.  Most  sincerely,  most  indus- 
triously, most  consistently,  and  most  successfully,  did 
he  advocate  this  doctrine,  for  forty  years.  It  was  to 
him  a  most  pleasing  and  delightful  theme.  He  loved, 
most  ardently,  the  Church  of  God,  and  he  wished  to 
see  her  harmonized,  that  she  might  realize  the  fullness  of 
gospel  blessedness.     He  loved  a  world  lying  in  wicked- 


318  BIOGRAPHY    OF 

ness,  and  he  longed  to  see  the  church  united,  that  it  might 
be  converted.  Hence,  he  hailed  with  peculiar  pleasure, 
and  most  sincerely  encouraged,  every  effort,  which  in 
his  judgment,  tended  to  a  consummation  so  devoutly  to 
be  wished.  Therefore,  when  A.  Campbell,  and  those 
with  him,  came  forward  to  advocate  a  return  to  primitive 
Christianity,  in  faith  and  practice — to  lay  down  the  sim- 
ple terms  of  christian  union,  as  found  in  the  scriptures, 
and  sanctioned  by  common  sense,  the  humble  and  ami- 
able Stone,  and  those  with  him  in  Kentucky  especially, 
were  delighted  ;  and  hailed  them  as  brethren  and  fellow 
laborers,  in  building  up  the  waste  places  of  Zion  ;  and 
rejoiced  in  anticipation  of  a  happy  union,  at  no  distant 
day.  Thank  Heaven!  our  anticipations  were  realized. 
We  had  good  ground  to  anticipate  this  blessed  result 
from  the  terms  of  union,  advocated  by  brother  Campbell. 
As  these  terms  are,  in  our  humble  judgment,  clearly 
scriptural,  and  at  the  very  foundation  of  the  great  refor- 
mation movement  of  the  19th  century,  and  as  all  re- 
formers, when  they  become  numerous,  and  popular,  are 
prone  to  forget  and  forsake  first  principles,  and  thus  be- 
come mere  sectarians,  we  think  we  cannot  do  a  better 
service,  to  this  generation,  than  to  bring  them  forward, 
and  urge  a  conformity  to  them.  Hear  then,  the  plan  of 
Union,  proposed  by  A.  Campbell,  to  heal  all  the  dis- 
sensions of  Christendom.  The  very  thought  of  uniting 
distracted  Christendom,  is  a  grand,  a  divine  conception ! 
— The  effort,  a  glorious  christian  enterprise!  We  quote 
from  the  "  Christian  Baptist,"  vol.  4,  No.  8,  from  an 
article  headed,  "  Purity  of  Speech." 
''If  all  christians  "  spake  the  same  things,"  they  would 
doubtless  be  of  the  same  mind.  Yes,  but  says  the  phi- 
losopher, if  they  were  all  of  one  mind,  they  would  all 
speak  the  same  things.     Grant  then,  that  speaking  the 


BARTON  W.  STONE.  319 

same  things  is  the  effect  of  thinking  the  same  things  ; 
and  yet,  perhaps,  it  might  be  true  that  speaking  the  same 
things  might  in  its  turn  be  the  cause  of  thinking  the  same 
things.  For  example  :  William  and  Mary  thought  the 
same  things  of  John  Calvin — they  spake  the  same  things 
concerning  him  to  their  children ;  and  their  sons  and 
daughters  thought  the  same  things  of  him.  This  is  true 
in  general. 

It  is  no  uncommon  thing,  in  the  natural  world,  for  an 
effect  to  be  the  cause  of  another  effect,  and  the  last  ef- 
fect to  be  similar  to  its  cause.  For  example  ;  there  is 
a  chain  of  seven  links.  A  person  with  a  hammer 
strikes  the  first  link.  The  motion  of  the  first  link  is  the 
effect  of  the  stroke  of  the  hammer ;  but  the  motion  of 
the  first  link  becomes  the  cause  of  the  motion  of  the 
second,  because  of  the  impulse  it  gives  it ;  and  the  mo- 
tion of  the  second  becomes  the  cause  of  the  motion  of 
the  third,  and  so  on  to  the  end  of  the  chain.  In  each  of 
these  effects,  so  far  as  they  become  causes,  there -is  some- 
thing similar  to  the  first  cause.  Now  it  is  much  more 
obvious  that,  in  the  world  of  mind  or  thought,  this 
similarity  exists  to  a  much  greater  degree  than  in  the 
world  of  matter.  The  reason  is,  men  cannot  think  but 
by  words  or  signs.  Words  are  but  embodied  thoughts, 
the  external  images,  or  representatives  of  ideas.  And 
who  is  there,  that  has  paid  any  attention  to  what  passes 
in  his  own  mind,  who  has  not  perceived  that  he  cannot 
think  without  something  to  think  about,  and  that  the 
something  about  which  he  thinks  must  eij;her  assume  a 
name,  or  some  sort  of  image  in  his  mind,  before  his 
rational  faculties  can  operate  upon  it ;  and  moreover, 
that  his  powers  of  thinking  while  employed  exercise 
themselves  in  every  effort,  either  by  terms,  names,  or 
symbols,  expressive  of  their  own  acts,  and  the  results 


3^0  BIOGRAPHY    OF 

of  their  own  acts  ?  Now  as  men  think  by  means  of  sym- 
bols, or  terms,  and  cannot  think  without  them,  it  must 
be  obvious  that  speaking  the  same  things  and  hearing 
the  same  things,  though  it  might  be  alleged  as  the  effect 
of  thinking  the  same  things,  is  more  likely  to  become 
the  cause  of  thinking  the  same  things,  than  any  natural 
or  mechanical  effect,  can  become  the  cause  of  a  similar 
effect.  This  much  we  say  for  the  employment  of  the 
speculative  reader  :  but -for  the  practical  mind  it  is 
enough  to  know  that  speaking  the  same  things  is  both 
rationally  and  scripturally  proposed,  as  the  most  sure 
and  certain  means  of  thinking  the  same  things.  On  this 
view  of  the  matter  I  would  predicate  something  of  great 
consequence  to  the  religious  world.  Perhaps  I  might 
find  in  it  something  of  more  real  importance  to  all  chris- 
tians of  every  name,  than  all  the  fabled  powers  of  the 
philosopher's  stone,  had  they  been  real.  Perhaps  in 
this  one  view  might  be  found  the  only  practicable,  and 
alone-sufficient  means  of  reconciling  all  the  christian 
world,  and  of  destroying  all  partyism  and  party  feelings, 
with  all  their  retinue  and  trains  of  evils,  which  have 
been  more  fatal  to  christian  light  and  liberty  than  were 
all  the  evils  which  fell  upon  human  bodies,  from  the 
opening  of  Pandora's  box  to  the  animal  enjoyments  of 
this  world.  But  how  shall  we  all  speak  the  same  things 
relating  to  the  christian  religion  ?  Never,  indeed,  while 
we  add  to,  or  subtract  from  the  words  which  the  Holy 
Spirit  teacheth.  Never,  indeed,  while  we  take  those 
terms  out  of  •their  scriptural  connexions,  and  either 
transpose  them  in  place,  or  confound  them  with  terms 
not  in  the  book.  If  I  am  not  greatly  mistaken  (and  I  beg 
to  be  corrected  if  I  am)  the  adding  to,  subtracting  from, 
the  transposition  of,  and  mingling  the  terms  of  the  Holy 
Spirit,  with  those  of  human  contrivance,  is  the  only 


BARTON    W.    STONE.  321 

cause  why  all  who  love  the  same  Saviour,  are  disunited. 
Now  every  human  creed  in  Christendom,  whether  it 
be  long  or  short,  whether  it  be  written  or  nuncupative, 
whether  it  be  of  "  essentials  or  non-essentials,"  whether 
it  be  composed  of  five,  or  fifty  articles,  either  adds  to, 
subtracts  from,  or  transposes  the  words  of  inspiration,  or 
minpjles  things  ofdivine  and  human  contrivance  together. 
No  such  volume,  no  such  articles  can  be  the  form,  or  a 
form  of  sound  words.  Every  Creed  is  a  new  mould  of 
doctrine  ;  and  into  whatever  mould  metal  is  cast,  when 
moulded  it  must  assume  the  size  and  impress  thereof — 
Paul  uses  the  figure  — "  Ye  have  obeyed  from  the  heart 
that  mould  of  doctrine  into  which  you  were  delivered." 
Rom.  vi.  17.  New  translation.  We  have  but  one  apos- 
tolic mould  of  doctrine  in  the  world,  and  all  the  sons  of 
men  cannot  make  a  mould  of  doctrine  like  it. 

Let,  then,  but  one  mould  of  doctrine  be  universally 
adopted  of  standard  weight,  image,  and  superscription, 
and  every  christian  will  be  one  in  every  visible  re- 
spect, and  then,  and  not  till  then,  will  the  kingdom  be 
visibly  one.  There  will  be  one  king,  Dei  gracia,  on 
every  crown ;  and  that  crown,  if  of  genuine  metal,  will 
pass  current  through  all  the  king's  dominions.  It 
is  admitted  there  may  be  some  pewter  or  brass  pieces 
whitewashed;  but  the  former  will  soon  grow  dim,  and 
the  latter,  when  rubbed  a  little,  will  show  a  baser 
metal. 

It  may  be  asked,  how  does  this  correspond  with 
speaking  the  same  things?  I  will  tell  you,  it  is  but 
a  figure  illustrative  of  the  same  thing.  The  same 
image  and  superscription  engraven  in  the  mould  an- 
swers to  the  same  thing  spoken  to  the  ear  and  conveyed 
to  the  mind.  The  same  impression  will  as  certainly, 
not  mechanically,  nor  instantaneously,  be  made  upon 


322  BIOGRAPHY    OF 

the  mind  as  upon  the  metal.  And,  did  we  all  speak 
the  same  things,  we  would  be  as  visibly  one  as  all  the 
pieces  of  coin  which  have  been  cast  into  the  same 
mould.  I  again  repeat,  that  this  unity  never  can  he  ob- 
tained while  any  other  creed  than  the  sacred  writings  is 
known  or  regarded.  And  here,  I  invoke  all  the  advo- 
cates of  human  creeds  in  the  world  : — 

Gentlemen,  or  Christians,  whosoever  or  whatsoever 
you  be,  I  will  now  consider  your  attempts  to  disprove 
this  position  a  favor  done  to  me  and  the  christian  world. 
None  of  you  have  ever  yet  attempted  to  show  how 
christians  can  be  united  on  your  principles.  You  have 
showed  often  how  they  can  be  divided,  and  how  each 
party  may  hold  its  own ;  but  while  you  pray  for  the 
visible  unity  of  the  disciples,  and  advocate  their  visible 
disunity,  we  cannot  understand  you.  But  to  come  to 
the  illustration  of  how  speaking  the  same  things  must 
necessarily  issue  in  thinking  the  same  things,  or  in  the 
visible  and  real  unity  of  all  disciples,  on  all  those 
topics  in  which  they  ought  to  be  united,  I  will  select 
but  one  of  the  topics  of  capital  importance,  on  which 
there  exists  a  diversity  of  sentiments.  For  example : 
The  relation  existing  between  Jesus  Christ  and  his 
Father.  This  is  one  of  those  topics  on  which  men 
have  philosophised  most  exuberantly,  and  on  which 
they  have  multiplied  words  and  divisions  more  than  on 
any  other  subject  of  human  contemplation.  Hence  have 
arisen  the  Trinitarian,  Arian,  Semiarian,  Sabellian,  Uni- 
tarian and  Socinian  hypotheses.  It  is  impossible  that  all 
these  can  be  true,  and  yet  it  is  possible  they  may  all  be 
false  theories.  Now,  each  of  these  theories  has  given 
rise  to  a  diction,  a  phraseology  and  style  of  speaking 
peculiar  to  itself.  They  do  not  all  speak  the  same 
thing   of  the   Father,  Son,  and  Holy  Spirit.     But   all 


BARTON    W.    STONE.  323 

who  do  speak  the  same  things  belong  to  one  theory. 
Scripture  words  and  sentences  are  quoted  by  each  of 
the  theorists,  and  to  these  words  are  added  expositions 
and  definitions  which  give  a  peculiar  direction  to  the 
words  of  the  Holy  Spirit.  Some  portions  are  consid- 
ered, by  each  theorist,  as  peculiarly  favorable  to  his 
views,  while  others  are  not  often  quoted,  and  if  quoted 
at  all,  are  clogged  with  embarrassing  explanations. 
Not  one  of  them  will  quote,  with  equal  pleasure,  or 
readiness,  every  thing  said  on  this  subject;  and,  had 
they  the  liberty,  they  would  trim  and  improve  the 
apostles'  style  to  suit  their  respective  theories.  They 
would  do,  as  I  heard  a  preacher  do  this  week,  quote 
the  Scriptures  thus  :  "If  any  come  unto  you,  and  bring 
not  the  doctrine  of  the  absolute,  unoriginated  and  infi- 
nite divinity,  the  doctrine  of  the  eternal  filiation  and 
generation  of  Jesus  Christ,  receive  him  not  in  your 
house."  They  do  not  speak  the  same  things  of  the 
Father,  the  Son,  and  the  Holy  Spirit.  Now,  suppose 
all  these  would  abandon  every  word  and  sentence  not 
found  in  the  Bible  on  this  subject,  and,  without  expla- 
nation, limitation  or  enlargement,  quote,  with  equal 
pleasure  and  readiness,  and  apply,  on  every  suitable 
occasion,  every  word  and  sentence  found  in  the 
volume,  to  the  Father,  to  the  Son,  and  to  the  Holy 
Spirit,  how  long  would  divisions  on  this  subject  ex- 
ist? It  would  he  impossible  to  perpetuate  them,  on  this 
plan.  I  ask  the  world  if  it  would  not.-*  But,  says  an 
objector,  there  would  be  as  many  opinions,  under  any 
other  phraseology,  as  the  present.  This  might  be  for 
the  present  generation,  but  they  could  not  be  perpetu- 
ated. As  to  any  injury  a  private  opinion  might  do  to 
the  possessor,  it  could,  on  this  principle,  do  none  to  so- 
ciety.    Again,  could  not  men  believe  in,  obey,  love, 


324  BIOGRAPHY    OF 

fear,  and  rejoice  in  Jesus  Christ,  as  readily  and  to  as 
great  a  degree,  by  speaking  and  hearing  all  the  words 
and  sentences  in  the  volume,  as  they  now  do  in  all  the 
variety  of  their  new  nomenclature  ?  Let  them  then  be 
cast  into  the  same  mould :  that  is,  speak  and  hear  the 
same  things,  and  there  would  not  be  a  Trinitarian, 
Arian,  Semiarian,  Sabellian,  Unitarian,  Socinian,  or 
any  thing  else  but  a  christian  on  this  subject,  or  an  infi- 
del in  the  world.  It  would  be  so  on  all  other  topics, 
as  that  instanced,  if  the  same  principle  were  to  be 
adopted. 

Men  would,  on  this  principle,  learn  to  appreciate  and 
love  one  another,  and  to  estimate  human  character,  on 
the  real  standard  of  piety  and  moral  rectitude.  Un- 
feigned obedience  to  the  Lord,  and  guileless  benevo- 
lence to  all  men,  and  pure  christian  affection  to  the  house- 
hold of  faith,  would  be  the  principle  of  appreciation 
of  human  character.  Not  our  wild  reveries,  our  ortho- 
dox jargon,  or  our  heterodox  paradoxes,  would  be  of 
paramount  importance.  Never  can  this  state  be  in- 
duced, till  ^pure  speech  be  restored — until  the  language 
of  Canaan  be  spoken  by  all  the  seed  of  Abraham. 

Our  Confessions  of  Faith,  our  additions  to,  our  sub- 
tractions from,  our  transpositions  of,  and  our  extractions 
out  of  the  book  of  God,  are  all  in  open  hostility  to  the 
restoration  of  a  pure  speech,  and  are  all  under  the 
curse,  and  we  are  punished  with  famine  and  sterility  on 
account  of  them.  I  have  seen  a  Confession  of  Faith 
all  in  Bible  terms,  extracted  and  transposed,  like  put- 
ting the  eyes,  and  ears,  and  tongue,  in  the  right  hand. 
Now  I  object  as  much  to  a  creed  in  Bible  terms,  trans- 
posed and  extracted,  as  I  do  to  worshipping  the  Virgin 
Mary  instead  of  Jesus  Christ. 

JYo  man  is  to  be  debarred  the  christian  church,  who 


BARTON   W.    STONE.  325 

does  not  deny^  in  word  or  workSy  the  declarations  of  the 
Holy  Spirit^  and  no  man  is  to  be  received  into  the 
christian  community,  because  he  expresses  himself  in  a 
style,  or  in  terms  not  found  in  the  christian  books; 
which  must  be  the  case  when  a  person  is  obliged  to 
express  himself  in  this  corrupt  speech,  or  in  the  appro- 
priated style  of  a  sectarian  creed  in  order  to  his  admis- 
sion. Editor." 

We  make  another  extract  or  two  from  A.  Campbell, 
by  way  of  showing  his  position,  in  regard  to  the  ques- 
tion of  Trinity,  about  which  there  has  been  so  much 
unprofitable  controversy.  The  article  is  found  in  the 
Christian  Baptist,  vol.  7,  No.  9,  and  is  headed 
''The    Trinity.^' 

"I  have  been  asked  a  thousand  times,  '  What  do  you 
think  of  the  doctrine  of  the  Trinity? — what  do  you  think 
of  the  Trinity?'  Some,  nay,  many  think  that  to  falter 
here  is  terrible; — that,  to  doubt  here,  or  not  to  speak 
in  the  language  of  the  schools,  is  the  worst  of  all  errors 
and  heresies.  I  have  not  spent,  perhaps,  an  hour  in 
ten  years,  in  thinking  about  the  Trinity.  It  is  no  term 
of  mine.  It  is  a  word  which  belongs  not  to  the  Bible, 
in  any  translation  of  it  I  ever  saw.  I  teach  nothing,  I 
say  nothing,  I  think  nothing  about  it,  save  that  it  is  an 
unscriptural  term,  and,  consequently,  can  have  no 
scriptural  ideas  attached  to  it.  But,  I  discover,  that  the 
Trinitarians,  Unitarians,  and  simple  Arians,  are  always 
in  the  field  upon  this  subject,  and  that  the  more  they 
contend,  the  less  they  know  about  it."  [True  enough.] 
*'  This  is  one  of  those  untaught  questions  that  I  do  not 
discuss,  and  in  the  discussion  of  which  I  feel  no  inter- 
est. I  neither  affirm  nor  deny  anything  about  it.  I  only 
affirm,  that  the  whole  controversy  is  about  scholastic 
distinctions,  and  unprofitable  speculations,  and  to  be- 


326  BIOGRAPHY    OF 

lieve  that  "  God  so  loved  the  world  as  to  send  his  only 
begotten  Son,  into  the  world,  that  whoever  believeth  on 
him  might  not  perish,  but  have  everlasting  life,'  is 
quite  another  and  a  different  thing  from  believing  any 
system  of  Unitarianism,  Trinitarianism  or  Arianism,  in 
the  schools.  Editor." 

One  more  quotation  from  A.    Campbell,    will  give 
us  a  fair  specimen  of  what  he  has  said  upon  the  terms 
of   Christian    Union.      It  is  taken  from  the   Christian 
Baptist,  vol.  1st.,  No.  9,  and  headed 
"TAe   Foundation   of  Hope  and  of  Christian   Union. ^"^ 

"  Messiah  is  born  in  the  city  of  David,  in  the  awful 
crisis  alluded  to,  in  the  first  essay  in  this  number.  Sci- 
ence had  proved  itself  systematic  folly.  Philosophy, 
called  morale  had  exhibited  its  utter  incompetency  to 
illuminate  the  understanding,  to  purify  the  heart,  to 
control  the  passions,  to  curb  the  appetites,  or  to  restrain 
the  vices  of  the  world.  A  scepticism  that  had  left 
nothing  certain,  a  voluptuousness  that  knew  no  restraint, 
a  lasciviousness  that  recognized  no  law,  an  idolatry  that 
deified  every  reptile,  and  a  barbarity  that  brutalized 
every  feeling,  had  very  generally  overwhelmed  the 
world,  and  had  grouped  those  assimilated  in  vice,  under 
every  particular  name  characteristic  of  every  species 
of  crime. 

^'Amidst  the  uncertainty,  darkness,  and  vice,  that  over- 
spread the  earth,  the  Messiah  appears  and  lays  a  foun- 
dation of  hope,  of  true  religion,  and  of  religious  union, 
unknown,  unheard  of,  unexpected  among  men.  The 
Jews  were  united  by  consanguinity,  and  by  an  agree- 
ment in  a  ponderous  ritual.  The  Gentiles  rallied  under 
every  opinion,  and  were  grouped  like  filings  of  steel 
around  a  magnet,  under  every  possible  shade  of  differ- 
ence of  thought,  concerning  their  mythology.      So  long 


BARTON   W.     STONE.  327 

as  unity  of  opinion  was  regarded  as  a  proper  basis  of 
religious  union,  so  long  have  mankind  been  distracted 
by  the  multiplicity  and  variety  of  opinions.  To  estab- 
lish what  is  called  a  system  of  orthodox  opinion,  as  the 
bond  of  union,  was,  in  fact,  offering  a  premium  for  new 
diversities  in  opinion,  and  for  increasing  ad  irifinifum, 
opinions,  sects  and  divisions.  And,  what  is  worse  than 
all,  it  was  establishing  self-love  and  pride  as  religious 
principles  as  fundamental  to  salvation  :  for  a  love  regu- 
lated by  similarity  of  opinion,  is  only  a  love  of  one's  own 
opinion,  and  all  the  zeal  exhibited  in  the  defence  of  it 
is  but  the  pride  of  opinion.  But  the  grandeur,  sublimi- 
ty and  beauty  of  the  foundation  of  hope,  and  of  eccle- 
siastical or  social  union,  established  by  the  author 
and  founder  of  Christianity,  consisted  in  this,  that  the 
belief  of  one  fact,  and  that  upon  the  best  evidence  in  the 
woild,  is  all  that  is  requisite^  as  far  as  faith  goes  ^  to  sal- 
vation. The  belief  of  this  one  fact^  and  submission  to 
one  institution,  expressive  of  it,  is  all  that  is  required  of 
Heaven  to  admission  into  the  church,  A  christian,  not 
as  defined  by  Dr.  Johnson,  nor  any  Creed  maker,  but 
by  one  taught  of  Heaven,  is  ^  one  who  believes  this  one 
fact,  and  has  submitted  to  one  institution,  and  whose 
deportment  accords  with  the  morality  and  virtue  taught 
by  the  great  Prophet.'  The  one  fact  is,  that  Jesus  the 
JVazarene,  is  the  Messiah.  The  evidence  upon  which 
it  is  to  be  believed  is  the  testimony  of  twelve  men,  con- 
firmed by  prophecy,  miracles  and  spiritual  gifts.  The 
one  institution  is  baptism  into  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Spirit.  Every  such 
person  is  a  christian  in  the  fullest  sense  of  the  word  the 
moment  he  has  believed  this  one  fact  upon  the  above 
evidence,  and  has  submitted  to  the  above-mentioned 
institution.     And,  whether  he  believes  the  five  points 


328  BIOGRAPHY    OF 

condemned,  or  the  five  points  approved  by  the  Synod 
of  Dort,  is  not  so  much  as  to  be  asked  of  him.  Whether 
he  holds  any  of  the  views  of  the  Calvinists  or  Arme- 
nians, Presbyterians,  Episcopalians,  Methodists,  Bap- 
tists or  Quakers,  is  never  once  to  be  asked  of  such  a 
person,  in  order  to  admission  into  the  christian  com- 
munity called  the  church. 

"It  must  strike  every  man  of  reflection,  that  a  religion, 
requiring  much  mental  abstraction,  or  exquisite  refine- 
ment of  thought,  or  that  calls  for  the  comprehension  or 
even  apprehension  of  refined  distinctions,  and  of  nice 
subtleties,  is  a  religion  not  suited  to  mankind  in  their 
present  circumstances.  To  present  such  a  creed  as  the 
Westminster,  as  adopted  either  by  the  Baptists  or  Pae- 
do-Baptists — such  a  creed  as  the  Episcopalian,  or,  in 
fact,  any  sectarian  creed,  composed,  as  they  all  are, 
of  propositions,  deduced  by  logical  inferences,  and 
couched  in  philosophical  language,  to  all  those  who  are 
fit  subjects  of  the  salvation  of  heaven, — I  say,  to  pre- 
sent such  a  creed  to  such,  for  their  examination  or 
adoption,  shocks  all  common  sense.  This  pernicious 
course  is  what  has  paganized  Christianity.  Our  sects  and 
parties,  our  disputes  and  speculations,  our  orders  and 
casts  so  much  resemble  any  thing  but  Christianity,  that 
when  we  enter  a  modern  synagogue  or  an  ecclesiastical 
council,  we  rather  seem  to  have  entered  a  Jewish  san- 
hedrim, a  Mahommedan  mosque,  a  Pagan  temple  or  an 
Egyptian  cloister,  than  a  christian  congregation.  Some- 
times, indeed,  our  religious  meetings  so  resemble  the 
areopagus,  the  forum,  or  the  senate,  that  we  almost 
suppose  ourselves  to  have  been  translated  to  Athens 
or  Rome.  Even  christian  orators  emulate  Demos- 
thenes and  Cicero  ;  christian  doctrines  are  made  to  as- 
sume  the   garb   of  Egyptian  mysteries,   and  christian 


BARTON    W.    STONE.  329 

observances  put  on  the  pomp  and  pageantry  of  pagan 
ceremonies.  Unity  of  opinion,  expressed  in  subscrip- 
tion to  voluminous  dogmas,  imported  from  Geneva, 
Westminster,  Edinburg  or  Rome,  is  made  the  bond  of 
union ;  and  a  difference  in  the  tenth  or  ten  thousandth 
shade  of  opinion,  frequently  becomes  the  actual  cause 
of  dismemberment  or  expulsion.  The  New  Testament 
was  not  designed  to  occupy  the  same  place  in  theo- 
logical seminaries,  that  the  carcasses  of  malefactors  are 
condemned  to  occupy  in  medical  halls — first  doomed  to 
the  gibbet  and  then  to  the  dissecting  knife  of  the  spir- 
itual anatomist.  Christianity  consists  infinitely  more  in 
good  works,  than  in  sound  opinions,  and  while  it  is  a 
joyful  truth,  that  he  that  believes  and  is  baptized  shall 
be  saved,  it  is  equally  true,  that  he  that  saith,  *  I  know 
him,  and  keepeth  not  his  commandments,  is  a  liar  and 
the  truth  is  not  in  him."  Editor." 

This  is  not  a  tithe  of  what  we  could  collect,  to  the 
same  purpose,  from  the  various  volumes  of  our  very 
learned,  very  talented,  and  very  worthy  brother  Camp- 
bell. These,  however,  are  sufficient  to  show  that  the 
venerable  Stone,  and  those  with  him,  might  well  re- 
joice in  hope,  even  at  this  early  period  when  these  ar- 
ticles were  written,  of  a  union  with  brother  Campbell 
and  those  with  him. 

[The  reader  will  perceive,  by  consulting  the  dates 
of  the  above  articles,  that  they  range  from  the  year 
1823  to  1830.] 

True,  B.  W.  Stone  had  been  led  far  into  the  fields 
of  speculation  on  the  question  of  Trinity,  the  Son  of 
God,  and  kindred  questions  of  a  very  unprofitable,  nay, 
of  a  very  injurious  character  ;  and  he  often  regretted, 
in  the  latter  part  of  his  life,  that  he  ever  allowed  him- 
self to  be  turned  away  from  the  simplicity  of  the  truth, 
2C 


336  BIOGRAPHY   OF 

— in  which  was  all  his  delight, — to  follow  his  op- 
ponents into  the  mazes  of  mystic  theology.  It  is,  how- 
ever, but  doing  justice  to  the  character  of  B.  W. 
Stone  to  state,  that  he  felt  himself  compelled,  with 
the  light  he  then  had,  to  vindicate  himself  from  the 
aspersions  of  his  opponents,  by  presenting  his  views 
plainly  on  these  controverted  questions.  At  the  time 
Dr.  J.  P.  Campbell  wrote  his  Strictures  on  '  Two 
Letters'  of  B.  W.  Stone,  on  Atonement,  Stone,  so  far 
as  I  am  advised,  had  written  nothing  on  the  question  of 
Trinity  and  Sonship,  from  which  it  might  be  inferred, 
that  he  occupied  any  other  ground  on  these  questions, 
than  when  in  the  bosom  of  the  Presbyterian  Church. 
Yet  his  talented  opponent  and  quondam  brother,  Mr. 
Campbell,  in  his  Strictures,  accused  him  of  denying  the 
Lord  that  bought  him,  of  being  an  apostate,  as  uniting 
with  errorists  and  deists  of  every  age,  to  destroy  the 
sheet-anchor  of  the  christian's  hope.  In  his  motto  on 
the  title  page  of  his  pamphlet,  he  applies  these  words 
of  Cowper  to  the  pious  Stone  : 

"They  now  are  deemed  the  faithful,  and  are  praised, 
Who,  constant,  only  in  rejecting  thee, 
Deny  thy  Godhead  with  a  martyr's  zeal." 

These  were  fearful  charges,  and  well  did  the  beloved 
Stone  know  it.  He  knew,  that  if  his  opponent  could 
persuade  the  people,  thathe  denied  the  Lord  thatbought 
him, — that  he  was  bringing  in  damnable  heresy — that  he 
was  laboring  to  destroy  the  hope  of  the  righteous, — that 
he  was  an  apostate, — nay  an  infidel,  under  the  mask  of 
Christianity, —  his  influence  must  be  destroyed.  And 
believing  as  then  advised,  that  the  course  he  took  was 
necessary  to  prevent  a  result  so  ruinous,  he  took  it. 
'Twas  a  great  mistake  of  a  good  man !  Could  he  have 
anticipated  the  consequences,  he  never  would  have  made 


BARTON    W.    STONE.  331 

it.  True,  he  never  made  his  speculations  a  test  of 
christian  fellowship  ;  he  merely  presented  them,  in  self- 
defence,  to  show  that  he  did  not  deserve  to  be  classed 
among  damnable  heretics — Deists  and  Atheists — that 
he  did  not  deny  that  dear  Lord  and  Saviour  who  bought 
him  with  his  own  precious  blood,  and  in  whose  cross 
only  he  trusted  for  salvation.  Not  a  few  who  were  Trin- 
itarians, and  who  held  to  what  would  be  regarded  as 
Evangelical  sentiments,  lived  in  our  communion,  in  the 
most  perfect  harmony  with  those  who  differed  from  them 
in  matters  of  opinion.  But,  if  he,  and  those  with  him, 
had  never  speculated  upon  those  subjects,  had  resolved 
to  use  scripture  phraseology  on  all  those  deep,  and 
difficult  subjects,  much  as  they  accomplished  for  the 
cause  of  truth,  they  would  have  done  greatly  more. 

We  gave  the  Orthodox,  so  called,  a  decided  advan- 
tage of  us,  by  putting  it  in  their  power  to  render  us 
odious  in  the  eyes  of  the  christian  community.  But  we 
had  taken  the  true  ground  of  reformation — the  Bible, 
and  the  Bible  alone.  We  believed  most  cordially  that 
Christians  could  unite  upon  the  Bible,  but  nowhere  else, 
and  therefore  we  determined  to  have  no  other  platform. 
We  knew  from  history,  and  observation,  and  the  word 
of  God,  that  every  sectarian  party  is  the  result  of  a  de- 
parture from  this  divine  platform.  That  the  Church  ori- 
ginally was  complete  in  Christ,  but  that  she  had  been 
"  spoiled  through  philosophy  and  vain  deceit,  after  the 
tradition  of  nien,  after  the  rudiments  of  the  world,  and 
not  after  Christ."  And  that  therefore,  she  can  never 
be  complete  again,  but  by  a  return  to  original  ground. 
These  were  our  great  first  principles,  according  to  which 
we  sought  to  shape  our  course.  And  hence,  we  were  pre- 
pared to  prove  all  things,  and  hold  fast  that  which  was 
good.    We  had  no  human  creed  or  party-name  to  fetter 


332  BIOGRAPHY    OF 

US.  Hence,  when  bro :  A.  Campbell  and  those  with 
him,  commenced  their  reformation  efforts,  we  were  ready 
to  hear  them,  and  learn  from  them,  (as  we  confess  we 
did  on  some  important  subjects)  the  way  of  the  Lord 
more  perfectly.  Let  us  now  notice,  a  little  more  fully,  the 
position  of  B.  W.  Stone,  and  those  with  him,  shortly  be- 
fore the  Union  occurred,  that  the  similarity  of  the  ground 
upon  which  the  two  people  stood  may  appear.  We 
quote  from  a  Discourse  on  Civil  and  Religious  Liberty, 
written  and  published  in  1828. 

'^  We  take  this  divine  rule  as  the  measure  of  the 
Christian.  ^  Whoever  acknowledges  the  leading  truths 
of  Christianity,  and  conforms  his  life  to  that  acknowl- 
edgment, we  esteem  a  christian.'  Such  a  man, 
however  he  may  differ,  in  matters  of  opinion,  from  his 
brethren,  will  never  interfere  with  the  liberties,  the  peace 
and  harmony  of  the  children  of  God.  But  here  is  the  so- 
phism, which  our  opponents  attempt  to  impose  upon  us  ; 
(mark  it  well,  my  friends,  for  it  is  an  all  important 
point ;)  they  assert,  and  we  assent  to  it,  that  there  is  a 
necessary  connexion  between  faith  and  practice.  They 
then  present  us  with  their  explanation  of  scripture  doc- 
trine,  their  dogmas,  and  gravely  tell  us,  "  here  are  the  eS' 
sentials  of  religion,  to  which  you  must  subscribe,  or  he 
damned  !  ."'  Here  is  the  point  where  all  the  mischief 
begins ; — this  is  the  fatal  rock  on  which  thousands  have 
split ;  in  passing  it,  therefore  we  would  again  beseech 
you  to  be  cautious, — to  have  your  eyes  fully  opened. 
For  if  we  would  steer  correctly  here,  we  must  carefully 
distinguish  between  believing  fundamental  scripture  truths, 
and  any  explanation  of  them-  by  fallible  men.  For  instance, 
to  come  to  some  specifications  on  the  subject : — 

"1.  We  all  believe  in  the  fundamental  proposition,  that 
there  is  one  only  living  and  true  God,  possessed  of  all 


BARTON    W.    STONE.  333 

possible  perfection.  But  who  does  not  see  the  manifest 
difference  between  believing  this  scripture  proposition, 
and  believing  tliis  or  that  explanation  of  it. 

'*No  man,  we  are  well  assured,  can  lay  any  claims  to 
Christianity,  who  denies  this  fundamental  truth  ;  but  who 
will  be  so  presumptuous  as  to  say  this  of  a  man  who  de- 
nies a  particular  explanation  of  it  ?  But  if  we  must  be- 
lieve some  explanation  of  this  proposition,  pray  what  is 
that  explanation  ?  Which  of  all  the  various  and  contra- 
dictory explanations,  is  the  right  one  ?  Here  we  are 
more  at  a  loss  than  ever.  We  need  a  Daniel  to  instruct 
us.  Every  explainer  presents  his  view,  as  having  the 
best  claims  to  our  belief.  But  every  explanation^  in  ref- 
erence to  this  point,  may  he  wrong ;  while,  on  the  con- 
trary, it  is  certain  but  one  can  he  right.  If  then  we  miss 
that  right  explanation,  we  are  as  wide  of  the  mark,  as 
if  we  had  received  none,  and  contented  ourselves  with 
a  belief  of  the  naked  proposition  as  all  believe  it.  Now 
what  do  all  the  differences  on  this  point  amount  to,  but 
to  different  explanations  of  the  mode  of  God's  exis- 
tence? And  we  maintain  that  none  of  those  different 
views  are  essentially  important,  or  essentially  injurious 
while  they  are  merely  held  as  matters  of  opinion,  and 
not  set  up  as  tests  of  christian  character :  satisfied  as  we 
are  from  observation,  that  there  are  christians  who  take 
different  sides  of  this  controversy,  while  they  all  rejoice 
in  the  glorious  truth  that  there  is  one  only  living  and 
true  God. 

"  It  is  a  fact,  that  during  the  first  two  centuries,  the 
church  presented  herself  in  great  simplicity  and  purity, 
by  strict  adherence  to  the  word  of  God  ; — that  no  meta- 
physical reasonings,  niceties,  or  distinctions  were  intro- 
duced as  means  of  explaining  the  word  of  God  in  those 
hale  and  undegenerate  days  of  the  church  ;  that  as  those 


334 


BIOGRAPHY  OF 


rules  of  human  wisdom  were  introduced,  and  the  simple 
primitive  method  of  presenting  the  truth  to  the  people 
was  supplanted  by  them,  Christianity  degenerated  from 
its  primitive  and  divine  simplicity  ; — that  in  those  days 
none  thought  '  of  collecting  into  a  regular  system  the 
principal  doctrines  of  the  christian  religion,'  as  a  test 
of  orthodoxy,  to  shackle  the  consciences  of  men.  *  As 
long  as  they  [the  scriptures]  were  the  only  rule  of  faith, 
religion  preserved  its  native  purity  ;  and  in  proportion 
as  their  decisions  were  either  neglected,  or  postponed 
to  the  inventions  of  men,  it  degenerated  from  its  primi- 
tive and  divine  simplicity.'  Mosheim's  Eccl.  History, 
vol.  1,  p.  18.  Again,  on  page  98  of  the  same  vol.  he 
says  : — '  The  method  of  teaching  the  sacred  doctrines 
of  religion,  was,  at  this  time,  most  simple,  far  removed 
from  all  the  subtle  rules  of  philosophy,  and  all  the  pre- 
cepts of  human  art.'  As,  then,  the  method  of  teach- 
ing the  sacred  truths  of  God,  in  primitive  times,  was 
*  most  simple,'  we  are  certain  nothing  could  have  been 
said  about  the  mode  of  God's  existence  ;  for  every  one 
knows  that  teachings  upon  this  subject,  so  far  from  being 
'most  simple,'  are  most  mysterious.  The  reason  and 
nature  of  thinsrs  forbid  that  controversies  relatin"^  to  the 
mode  of  God's  existence  should  ever  be  profitable  ;  for 
they  leave  out  of  view  those  perfections  of  the  divine 
being,  without  the  presentation  of  which  all  our  preach- 
ing is  useless.  *  The  goodness  of  God,  leads  to  repen- 
tance,' '  We  love  Him  because  he  first  loved  us.'  But 
what  do  we  hear  in  those  dry,  speculative  and  meta- 
physical discourses,  on  the  mode  of  God's  existence, 
of  the  goodness  and  love  of  the  Heavenly  Father  ?  Scarce 
any  thing  at  all.  As,  therefore,  all  scripture,  all  history, 
all  experience,  all  observation,  all  common  sense  and 
reason,  condemn  the  setting  up  of  any  explanations  of 


BARTON    W.    STONE.  335 

the  mode  of  God's  existence, as  tests  of  christian  fellow- 
ship, for  Heaven's  sake,  my  friends,  let  us  bow  to  their 
just  decision. 

"  2.  All  who  lay  any  claims  to  Christianity,  admit  the 
doctrine  of  human  depravity.  This  also  is  an  essential 
point.  The  entire  scheme  of  revelation  is  based  upon 
the  assumption  that  man  is  a  sinner.  For,  indeed,  if 
we  were  not  depraved,  we  should  have  no  more  need 
of  that  salvation  which  the  mercy  of  God  proposes  than 
the  angels  who  have  kept  their  first  estate.  Upon  this 
truth  also  is  based  the  humiliation,  the  sufferings,  the 
death  and  resurrection  of  the  Lord  Jesus.  This  is  a  doc- 
trine, therefore,  which  the  Scriptures  every  where  teach 
directly,  or  by  implication  ;  and  to  which  we  may  add, 
all  observation  and  experience  bear  testimony.  But 
here  we  must  not  forget  our  important  distinction 
between  believing  a  scripture  truth,  and  any  fallible 
explanation  of  it.  For,  in  this  doctrine,  is  found  the 
essence  of  christian  liberty.  Now  we  know,  that  upon 
this  point,  there  are  various  opinions  ;  but  will  any  one 
say  while  the  truth  that  man  is  a  lost  sinner  is  admitted, 
any  explanation  of  it  as  to  the  causes  and  extent  of  his 
sinfulness  is  essential?  Surely  not.  One  man  has 
as  good  a  right  to  set  up  his  theory,  on  this  subject,  as 
essential,  as  another.  But  all  cannot  have  this  right 
because  they  diflfer.  And  it  is  just  as  true  that  no  one 
has  it,  for  no  one  is  infallible.  Nothing  more  is  neces- 
sary to  induce  a  man  to  apply  to  a  physician,  whom  he 
knows  can  cure  him,  than  to  be  sensible  he  has  a  dis- 
ease, which,  if  not  soon  removed,  must  take  him  spee- 
dily to  his  grave.  So,  we  conceive  nothing  more  is 
necessary  to  induce  a  sinner  to  apply  to  Jesus  Christ, 
the  great  Physician,  than  to  be  fully  convinced  that  he 
is  a  sinner,  and  that  unless  he  is  soon  cured  of  his  sins, 


336  BIOGRAPHY    OF 

by  the  application  of  the  blood  of  Christ,  he  must  die 
eternally.  Now,  however  christians  may  differ  in  their 
explanations  of  the  doctrine  of  human  depravity,  all 
admit  that  man  is  depraved  and  must  be  saved  from  sin 
— must  be  born  again,  or  be  damned.  Let  christians 
then  abandon  these  useless,  and  worse  than  useless  con- 
troversies on  this  subject,  and  while  they  all  believe 
the  melancholy  truth  that  they  are  depraved  creatures, 
let  them  seek  rather  to  be  saved  from  sin  than  dispute 
about  their  theories  of  it. 

"  3.  There  is  another  leading  truth  in  Christianity 
which  is  essential  to  salvation,  viz:  *  That  Jesus  is 
the  Christ,  the  Son  of  the  living  God.'  This  is  a  truth 
which  none  dispute.  It  is  so  plainly  stated  that  none 
can  deny  it.  '  He  that  denieth  the  Son,  hath  not  the 
father.'  'He  that  believeth  not  the  Son  shall  not  see 
life.'  *He  that  rejecteth  me,  rejecteth  him  that  sent 
me.'  No  man,  therefore,  can  be  saved  who  does  not 
believe  that  Jesus  is  the  Christ,  the  Son  of  the  living 
God.  But  here,  if  we  would  maintain  our  christian 
liberties,  and  not  be  the  slaves  of  men,  we  must 
take  the  distinctions  already  made  between  believing  a 
religious  truth,  and  any  human  explanation  of  it.  For 
who  can  enumerate  the  various  explanations  of  this 
simple  Scripture  proposition,  that  Jesus  is  the  Christ.'' 
Or  who  can  tell  which  is  the  right  one  ?  Or  whether 
any  be  right?  None,  I  am  sure.  Assuredly,  then,  none 
of  them  can  be  essential.  For,  in  the  first  place,  if  any 
explanation  of  this  point  were  essential,  is  it  not  im- 
possible to  admit,  without  reflecting  on  the  goodness 
of  God,  that  he  would  have  left  us  w^ithout  such  expla- 
nation ?  So  it  seems  to  us.  But,  in  the  second  place, 
Jesus  pointedly  declared  to  Peter,  that  upon  his  confes- 
sion, concerning  him,  that  he  was  the  Christ,  the  Son 


BARTON  W.  STONE.  337 

of  the  living  God,  he  would  build  his  Church,  and  that 
the  gates  of  hell  should  not  prevail  against  it.  Observe 
it  is  not  said  upon  the  orthodox  explanation  of  it,  I  will 
build  my  Church.  In  the  third  place,  persons  w^ere 
admitted  to  baptism  in  apostolic  times,  upon  an  ac- 
knowledgment of  this  truth  without  any  explanation. 
^  I  believe,'  (said  the  Eunuch,)  '  that  Jesus  Christ  is  the 
Son  of  God.'  Upon  which  he  was  immediately  bapti- 
zed. He  does  not,  as  some  of  our  moderns  would  do, 
stop  to  propose  puzzling  questions  to  him  :  such  as 
these,  '  Do  you  believe  that  Jesus  Christ  is  the  second 
person  in  the  Trinity  ?  Do  you  believe  he  is  very  God 
and  very  man,  and  yet  but  one  person?'  To  these  or 
similar  questions  thousands,  in  the  present  day,  answer, 
who  have  no  just  conceptions  of  what  they  say.  And, 
indeed,  how  should  they  have,  when  even  the  propoun- 
ders  of  the  questions  resolve  them  into  mystery!  Yet 
we  must  subscribe  a  form  of  words  which  they  them- 
selves cannot  explain,  or  be  denied  christian  fellowship! 
O,  shame!  where  is  thy  blush! 

"  But  thank  heaven,  no  such  questions,  in  relation  to 
this  subject,  were  proposed  by  the  apostles,  or  any  of  the 
primitive  teachers,  and  set  up  as  tests  of  orthodoxy.  It 
was  enough  then  to  believe  that  Jesus  was  the  Christ, 
the  Son  of  God ; — that  he  was  an  all-sufficient  Saviour; 
— that  all  power  in  heaven  and  earth,  was  given  to 
him  ; — that  he  was  the  brightness  of  the  Father's  glory, 
and  the  express  image  of  his  person  ; — that  God  had 
exalted  him  to  be  a  prince  and  a  Saviour— that  he  was 
head  over  all  things  to  the  Church.  Now  all  this  I  be- 
lieve, and  every  thing  else,  which  the  Scriptures  say 
about  my  Saviour.  I  can  express  my  faith  as  fully,  and 
as  clearly  on  this  subject  as  I  could  wish,  in  the  lan- 
guage of  the  Holy  Spirit.  Here  then,  I  would  rejoice 
2D 


338  BIOGRAPHY    OF 

to  meet  the  christian  world,  upon  the  word  of  truth,  be- 
cause this  is  God's  own  foundation. 

"  4.  Another  essential  point  is  the  doctrine  of  recon- 
ciliation to  God,  through  Christ.  The  New  Testament  is 
full  of  this  doctrine.  *  We  are  reconciled  to  God  by 
the  death  of  his  Son.'  'We  joy  in  God,  through  our 
Lord  Jesus  Christ,  by  whom  we  have  received  the 
Atonement  or  reconciliation.'  '  How  much  more  shall 
the  blood  of  Jesus,  who,  through  the  eternal  spirit, 
offered  himself  without  spot  to  God,  to  purge  our  con- 
sciencies  from  dead  works.'  '  In  whom  we  have  re- 
demption through  his  blood,  even  the  forgiveness  of 
our  sins.'  '  Who  gave  himself  for  us,  that  he  might  re- 
deem us  from  all  iniquity,  and  purify  to  himself  a  pecu- 
liar people,  zealous  of  good  works.'  Here,  then,  is 
the  great  leading  truth  upon  this  question  to  be  believed, 
clearly  stated  in  Scripture  language,  without  the  belief 
of  which  none  can  be  saved.  But,  as  to  the  hows 
and  wherefores  of  this  doctrine,  there  are  various 
opinions. 

*'  But,  w^hile  all  maintain  the  great  essential  truth,  that 
salvation — that  all  the  blessings  of  the  New  Covenant, 
flow  to  us  through  Christ,  why  should  we  fall  out  about 
our  speculative  opinions  on  this  question? 

"  Would  you  think  it  important  that  a  sick  man,  who 
had  an  infallible  remedy  prepared,  should  understand 
all  about  the  component  parts  of  that  remedy,  and  the 
particular  process  by  which  the  physician  prepared  it,  in 
order  that  it  might  cure  him  ?  Certainly  not.  The  ap- 
plication is  easy.  It  is  enough  for  us  to  know  that 
Christ,  the  great  Physician,  has  prepared  an  infallible 
remedy  in  the  gospel  for  us  all,  and  that  if  we  receive 
it  we  shall  be  healed  of  our  moral  disorders  and  fitted 
for  the  service  of  God.     What  would  you  think  of  two 


BARTON    W.    STONE.  339 

physicians,  who  being  called  upon  to  visit  a  patient, 
and  having  an  infallible  remedy  to  cure  him,  who, 
nevertheless,  instead  of  administering  it  to  the  dying 
man,  engage  in  a  long  and  angry  debate  about  the  man- 
ner in  which  the  remedy  was  prepared,  and  the  how  of 
its  operation,  in  effecting  the  cure,  until  the  patient 
should  die  ?  You  would  say  they  acted  foolishly  and 
wickedly.  Such  is  precisely  the  conduct  of  many  who 
profess  to  be  sent  to  preach  the  gospel  to  sinners. 
While  sinners  are  dying  all  around,  instead  of  ad- 
ministering to  them  that  sovereign  remedy  which 
heaven  has  prepared,  they  are  spending  their  time 
in  curious  and  subtle  disquisitions  about  the  nature 
of  the  remedy  I 

*^  From  all  the  evidences,  therefore,  which  are  now 
before  us,  we  think  the  following  point  is  clearly  es- 
tablished. That  no  man^  or  set  of  meuj  have  a  di- 
vine warrant  to  set  up  their  explanation  of  Scripture 
truths,  as  tests  of  christian  character.  If  we  have 
established  this  position,  we  have  gained  our  point ;  if 
not,  we  have  done  nothing.  If  we  have  not  estab- 
lished this  position,  and  it  cannot  be  established,  then  the 
Protestant  cause  is  lost,  and  we  ought  all  to  return 
forthwith  to  the  mother  Kirk.  For,  in  this  position, 
is-  contained  the  very  life's  blood  of  the  Protestant 
cause, — the  very  essence  of  religious  liberty.  But,  in 
the  opposite  position,  that  men  have  a  right  to  in- 
terpret the  Scriptures  for  us,  and  impose  their  expla- 
nation upon  us,  as  essential  to  our  salvation,  is  contain- 
ed the  life's  blood  of  the  Roman  Catholic  cause, — the 
essence  of  religious  bondage,  the  source  of  religious 
persecution." 

Having  now  introduced  a  number  of  extracts  to 
show  the  relative  positions  of  the  two  people,  let  us 


340  BIOGRAPHY    OF 

pause  and  look  carefully  over  the  ground  over 
which  we  have  traveled.  And,  in  this  survey  the 
following  will  appear  to  be  capital  positions  of  A. 
Campbell : 

1.  That  the  belief  of  one  proposition,  viz :  that 
Jesus  is  the  Christ,  the  Son  of  God,  is  all  that  is  neces- 
sary to  salvation,  so  far  as  faith  is  concerned. 

2.  That  the  belief,  with  the  heart,  of  this  one  truth, 
and  submission  to  one  institution  expressive  of  it,  are 
all  that  is  required  to  admission  into  the  church. 

3.  That  this  one,  this  all  comprehensive  truth,  is  to 
be  believed  on  the  testimony  of  twelve  men,  confirm- 
ed by  prophecy,  miracles,  and  spiritual  gifts. 

4.  The  one  institution  is  baptism  into  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Spirit. 

5.  He  is  not  to  be  required  to  believe  either  in  the 
five  points  condemned,  or  the  five  points  approved  by 
the  Synod  of  Dort,  or  in  any  thing  peculiar  to  Armini- 
ans  or  Calvinists,  Presbyterians,  Episcopalians,  Metho- 
dists or  Baptists,  in  order  to  church  membership. 

6.  That  Christianity  consists  infinitely  more  in  good 
works,  than  in  sound  opinions. 

7.  That  the  Bible  alone  is  an  all-sufficient  rule  of 
faith  and  practice  for  the  entire  church. 

8.  That  if  christians  would  be  united,  they  must 
cease  to  speak  the  language  of  Ashdod,  and  adopt  the 
pure  speech  of  Canaan.  That  by  speaking  of  the 
Father,  the  Son,  and  Holy  Spirit,  and  every  other 
subject  of  religious  controversy,  in  the  language  of 
the  Holy  Spirit,  divisions  could  not  possibly  be  per- 
petuated. 

9.  For,  adopting  this  course,  all  the  unscriptural 
phraseologies,  which  the  almost  numberless  theories  of 
Trinitarianism   and  Unitarianism   have  given    rise  to, 


BARTON    W.    STONE.  341 

would  at  once  disappear  and  soon  be  forgotten,  and  if 
we,  by  this  course,  did  not  come  to  think  the  same 
things,  our  successors  would. 

That  thus,  Trinitarianism  and  Unltarianism,  which 
are  to  be  regarded  as  worse  than  useless  speculations, 
would  cease  to  divide  and  distract  the  church. 

10.  That  no  man  is  to  be  debarred  the  christian 
church  who  does  not  deny,  in  words  or  works,  the 
declarations  of  the  Holy  Spirit. 

Such  were  the  capital  positions  of  A.  Campbell  and 
those  with  him.  It  is  scarcely  necessary  to  say,  what 
is  so  palpable,  from  the  extracts  already  presented,  and 
others  that  might  be  made,  that  father  Stone  and  those 
with  him  occupied  substantially  the  same  ground. 

Of  course,  therefore,  a  union  might  be  expected. 

Now  then,  let  us  call  up  before  us  the  local  positions 
of  the  parties,  as  well  as  their  religious  relations. 

In  the  year  1828  there  were  great  religious  excite- 
ments among  various  denominations  in  Kentucky,  but 
especially  among  the  Baptist  Churches.  Hundreds  and 
thousands  were  immersed  among  them,  in  the  north 
of  Kentucky,  principally  by  those  preachers  who  were 
very  much  under  the  influence  of  the  views  of  A. 
Campbell.  Their  converts,  of  course,  were  under  the 
same  influence.  In  about  the  years  '29  or  '30,  the 
Baptists,  in  this  part  of  Kentucky,  took  a  very  decided 
stand  against  A.  Campbell,  and  those  who  stood  with 
him.  The  consequence  was,  many  were  separated 
from  them  and  forced  to  set  up  for  themselves. 

Here,  then,  were  the  parties  in  the  field,  living  in  the 
same  neighborhoods  and  villages,  and  occupying,  re- 
ligiously, very  similar  ground. 

We  were  mutually  teaching  the  same  great  truths, — 
telling  the  world  that  christians  ought  to  be  one — that 


342  BIOGRAPHY    OF 

human  creeds  were  among  the  great  causes  of  division 
— that  to  believe  with  all  the  heart,  that  Jesus  is  the 
Christ,  and  to  put  ourselves  under  his  government, 
were  the  only  requisites  to  church  membership  ;  that 
subsequently  to  speak  of  the  Father,  the  Son,  and  Holy 
Spirit,  and  all  other  matters  of  useless  controversy,  in 
the  language  of  Scripture,  and  to  live  soberly,  right- 
eously, and  godly,  in  this  present  world,  are  the  only 
requisites  to  the  continued  enjoyment  of  church  fel- 
lowship here,  and  a  place  in  the  church  triumphant 
hereafter. 

We  could  not  then  keep  asunder  but  by  unsaying  all 
we  had  said,  and  undoing  all  we  had  done.  Father 
Stone  and  J.  T.  Johnson  are  to  be  regarded  as  the 
prime  movers  of  this  good  work.  Speaking  in  refer- 
ence to  it,  B.  W.  Stone  says:  "Among  other  Baptists 
who  received  and  advocated  the  teaching  of  A.  Camp- 
bell, was  J.  T.  Johnson,  than  whom  there  is  not  a  better 
man.  We  lived  together  in  Georgetown,  and  labored 
and  worshipped  together.  We  plainly  saw  that  we 
were  on  the  same  foundation,  in  the  same  spirit,  and 
preached  the  same  gospel.  We  agreed  to  unite  our 
energies  to  effect  a  union  between  our  different  societies. 
This  was  easily  effected  in  Kentucky  ;  and  in  order  to 
confirm  this  union,  we  became  co-editors  of  the  Mes- 
senger. This  union,  irrespective  of  reproach,  I  view 
as  the  noblest  act  of  my  life."  Biography,  pages 
77-8-9. 

Thus  we  are  informed,  by  B.  W.  Stone,  how  this 
union  originated,  and  what  is  the  estimate  he  put  upon 
it.  It  occurred  first  in  Georgetown,  in  the  close  of  the 
year  1831.  A  meeting  of  four  days  was  held  there, 
embracing  the  Christmas  of  1831,  and  another  at  Lex- 
ington, of  the  same  length,  embracing  the  New  Years' 


BARTON    W.     STONE.  343 

day  of  1832.  The  writer  had  the  happiness  to  be  in 
attendance  at  both  those  meetings. 

At  these  meetings  the  principles  of  our  union  were 
freely  canvassed,  which  were  such  as  we  have  stated. 
We  solemnly  pledged  ourselves  to  one  another  before 
God,  to  abandon  all  speculations,  especially  on  the 
Trinity,  and  kindred  subjects,  and  to  be  content  with 
the  plain  declarations  of  scripture  on  those  subjects,  on 
which  there  had  been  so  much  worse  than  useless  con- 
troversy. Elder  John  Smith  and  the  writer  were  ap- 
pointed by  the  churches,  as  Evangelists  to  ride  in  this 
section  of  Kentucky,  to  promote  this  good  work.  In 
that  capacity  we  served  the  churches  three  years. 
Thousands  of  converts  to  the  good  cause  was  the  re- 
sult of  the  union  and  co-operation  of  the  churches,  and 
their  many  Evangelists  during  that  period  ;  and  I  look 
back  to  those  years  as  among  the  happiest  of  my  life. 
No  one  ever  thought  that  the  Reformers,  so  called,  had 
come  over  to  us,  or  that  we  had  gone  over  to  them  ; 
that  they  were  required  to  relinquish  their  opinions,  or 
we  ours.  We  found  ourselves  contending  for  the  same 
great  principles,  and  we  resolved  to  unite  our  energies 
to  harmonize  the  church  and  save  the  world.  Such  are 
the  simple  facts  in  the  case. 

The  good  results  of  this  union  have  been  most  pal- 
pable. An  impetus  has  been  given  to  our  cause  which 
has  carried  it  forward  beyond  the  most  sanguine  antici- 
pations of  its  friends. 

It  is  known,  that  in  Kentucky,  and  elsewhere,  there 
was  considerable  dissatisfaction,  among  the  friends  of 
B.  W.  Stone,  on  account  of  the  reference  to  him  and 
them,  by  brother  A.  Campbell,  in  the  Debate  with  Mr. 
Rice.  The  reference  will  be  found  on  pages  864-5  of 
the  Debate.     Two  letters  were  published  in  the  Har- 


344  BIOGRAPHY    OF 

binger,  addressed  to  brother  Campbell  from  Kentucky, 
on  the  subject  of  that  reference.  We  shall  present  so 
much  of  those  letters  as  relates  to  this  point,  and  to  the 
union  of  which  we  are  writing.  These  letters  are 
found  in  the  Sept.  No.  of  the  Millennial  Harbinger,  for 
1844,  and  found  on  pages  414-15-16.  The  following 
is  the  extract  from  the  first,  relating  to  the  points  in 
hand. 

''Kentucky,  July  15,  1844. 
"  Brother  A.  Campbell  : 
"  Dear  Sir — Permit  us  to  say,  in  all  candor  and  affec- 
tion, that  we  regretted  to  see  that  some  of  your  re- 
marks, in  the  discussion  of  the  last  proposition  with 
Mr.  Rice,  as  published  to  the  world,  are  calculated  to 
make  a  wrong  impression,  in  reference  to  those,  (now 
your  brethren  in  Kentucky,)  who  were  once  slander- 
ously styled  New-Lights,  Arians,  Stonites,  &c.  See, 
for  instance.  Debate,  pages  864  5.  Now  as  we  under- 
stand this  matter  here,  where  the  union  between  the 
Reformers  and  the  Christians  (or  as  they  were  invidi- 
ously called  Campbellites  and  Stonites,)  first  commen- 
ced, you  were  not  regarded  as  saving  brother  Stone, 
and  his  associates,  or  they  as  saving  you,  or  yours ;  nei- 
ther esteemed  the  speculations  of  the  other  as  of  a 
damning  character.  It  was  rather  an  equal,  a  mutual, 
and  a  noble  resolve,  for  the  sake  of  gospel  truth  and 
union,  to  meet  on  common,  on  holy  ground — the  Bible; 
to  abstain  from  teaching  speculations  or  opinions;  to 
hold  such  as  private  property,  and  to  preach  the  gospel 
— to  preach  the  word  of  God.  Neither  considered  the 
other  as  holding  views  subversive  of  christian  faith  and 
practice  ;  and  having  for  a  length  of  time  previously 
advocated  publicly,  the  same  great  principles — the  all- 
sufl[iciency  of  the  Bible,  as  a  creed-book  and  directory 


'  Evangelists. 


BARTON    W.    STONE.  345 

— the  right  of  private  judgment,  and  the  necessity  of 
implicit  faith,  and  unreserved  obedience  in  every  mem- 
ber of  the  body,  how  could  we  remain  divided? 

It  was  not  your  joining  brother  Stone  as  a  leader,  nor 
his  joining  you  as  such;  but  all  rallying  in  the  spirit  of 
gospel  truth,  liberty  and  love,  around  the  one  glorious 
centre  of  attraction — Christ  Jesus :  thus  out  of  two,  ma- 
king one  New  body,  not  Campbellites  nor  Stonites,  but 
Christians ;  and  so  making  peace.    May  it  long  continue 
to  bless  our  land  !     Amen  ! 
John  Rogers, 
S.  G.  Marshall, 
W.  Morrow, 
J.  A.  Gano, 

George  Williams,  an  Elder  in  the  Church  at  Union 
Joseph  Wasson,       James  A.  M'Hatton, 
James  M'Millan,     Paschal  Kirtley, 
T.  H.  Stout,  James  Annett, 

J.  D.  Ward,  Lewis  Coppage, 

Elders  and  Deacons  in  the  Church  at  Leesburg,  Ky. 

It  may  be  proper  to  say  that  the  above  letter  was 
written  by  Elder  John  A.  Gano.  The  extract  below  is 
from  the  pen  of  Elder  J.  T.  Johnson,  whose  praise  is 
in  all  the  churches,  on  the  same  points. 

'-^  Georgetown^  Ky.  July  8,  1844. 
"  A  few  words  more,  before  I  close  this  epistle:  I 
was  one  of  the  actors  at  Lexington,  when  the  union 
took  place,  so  far  as  one  was  effected,  between  brother 
Stone,  and  those  friends  who  were  identified  with  him, 
in  contending  for  primitive  Christianity,  as  set  forth  in 
the  Bible  alone,  and  those  friends  who  were  identified 
with  you,  in  the  same  great  cause.  The  union  was 
not  a  surrender  of  the  one,  or  the  other ;  but  it  w^as  a 


346  BIOGRAPHY   OF 

union  of  those  who  recognized  each  other  as  christians. 
The  union  was  based  upon  the  Bible,  and  the  terms 
therein  contained — a  union  of  brethren  who  were  con- 
tending for  the  facts,  truths,  commands  and  promises, 
as  set  forth  in  the  divinely  inspired  record,  the  Bible 
alone ;  with  the  express  understanding,  that  opinions 
and  speculations  were  private  property — no  part  of  the 
faith  delivered  to  the  saints — and  that  such  matters 
should  never  be  debated  to  the  annoyance  and  to  the 
disturbance  of  the  peace  and  harmony  of  the  brother- 
hood. I  have  mingled  much  with  those  brethren,  and 
I  think  I  can  truly  say  that  you  have  no  better  friends 
on  earth — and  that  they  have  redeemed  the  pledge 
made  at  Lexington,  as  faithfully  at  least  as  those  with 
whom  they  united — perhaps  to  the  letter.  Many  of 
them  do  honor  to  the  christian  ministry,  and  constitute 
as  able,  intelligent,  and  learned  and  pious  persons,  as 
any  engaged  in  this  reformation.  Many  of  our  oppo- 
nents seem  to  derive  special  pleasure  from  misrepre- 
senting them ;  and  to  esteem  it  a  merit  to  denounce  old 
brother  Stone ;  whilst  their  piety  and  goodness  in  com- 
parison with  his,  would  sink  into  insignificance  and 
contempt.  I  have  often  heard  him  preach,  and  I  have 
read  much  of  his  writings;  and  in  my  judgment,  he 
neither  denies  the  divinity  of  the  Saviour,  nor  the  virtue 
of  the  atonement,  so  called.  I  have  heard  him  affirm 
the  divinity  of  the  Saviour,  as  well  as  the  obligation  to 
worship  him,  and  deny  the  charge  of  holding  Christ  was 
a  created  being.  And  if  I  am  not  grossly  deceived,  he  re- 
gards the  virtue  of  the  death,  burial,  and  resurrection  of 
Christ,  as  essential  to  salvation — the  sine  qua  non.  Our 
enemies  would  feast  with  delight  upon  any  discord  or 
internal  dissension  among  us.  But  I  trust  in  God  that  no 
such  disaster  will  ever  occur.     We  are  upon  the  Rock 


BARTON    W.    STONE.  347 

of  Ages;  and  if  true  to  the  cause  we  cannot  be  moved 
by  all  the  tornadoes  of  earth.  Faith,  yea,  unshaken 
confidence  in  Christ — love,  yea,  unbounded  love  to 
him — aad  obedience,  yea,  implicit  obedience  to  him, 
will  insure  us  a  safe  passport  into  the  haven  of  eternal 
rest  and  joy.     Most  affectionately  yours, 

J.  T.  Johnson." 

From  our  heart  we  say  with  brother  Johnson,  we 
trust  in  God  that  no  such  disaster  as  that  of  division 
shall  ever  befall  us.  Nor  can  it,  as  he  has  justly  added, 
if  we  are  true  to  our  cause.  Let  the  principles  of 
union,  as  set  forth  in  this  chapter,  as  stated  and  advo- 
cated by  our  great  and  good  brother  Campbell,  be  ad- 
hered to,  and  division  can  never  come.  While  we  re- 
pudiate all  speculations  as  tests  of  christian  fellowship, 
and  only  require  a  recognition  of  the  facts  and  truths  of 
Christianity,  as  proposed  in  the  language  of  the  Holy 
Spirit,  and  a  course  of  life  corresponding  with  the  mor- 
ality and  piety  of  the  New  Testament,  in  order  to  church 
fellowship,  and  conform  in  practice  ourselves  to  these 
holy  principles,  we  can  never  be  moved. 

God  grant  that  we  may  so  understand  and  practice 
the  truth,  as  that  we  may  be  greatly  blessed — and  be  a 
great  blessing  to  Christendom  and  to  the  world !  O 
may  we  be  the  humble  instruments  of  harmonizing  thy 
people,  who  have  been  scattered  in  the  dark  and  cloudy 
day,  and  of  saving  a  world  from  perdition !  Amen, 
and  Amen. 


348  BIOGRAPHY   OF 


CHAPTER  VI. 

Preliminary  observations — History  of  the  exercises,  or  bodily  agitations 
under  the  ministry  of  Wesley,  Whitefield,  Edwards,  Buel — Among 
the  Baptists  in  Virginia — Those  strange  affections  countenanced  and 
encouraged  by  Wesley,  Erskine,  Watson,  Whitefield,  Edwards — 
Professor  Hodge  regards  them  as  the  offspring  of  natural  causes,  and 
not  the  result  of  any  divine  influence — In  a  great  majority  of  cases  they 
affect  the  ignorant  and  imaginative — Are  infectious — Proved  by  various 
examples — Are  no  evidence  of  the  divine  favor — Tt  can  never  be  shown 
that  they  arise  from  genuine  christian  feeling — No  such  results  follow- 
ed the  Apostles'  preaching — The  cases  referred  to  by  their  apologists 
not  in  point — The  testimony  of  Scripture  directly  against  them — Exam- 
ples— These  exercises  not  the  offspring  of  any  thing  peculiar  to  any 
form  of  Calvinism  or  Arminianism — Therefore  cannot  be  pleaded  in 
proof  of  any  thing  peculiar  to  any  of  them — Mr.  Wesley  regarded  thera 
as  a  sort  of  miraculous  attestations  of  the  truth  of  his  preaching — In- 
stances— Genuine  Christians  and  even  the  talented  sometimes  have  been 
subject  to  them — Yet  generally  they  affect  the  ignorant  and  nervous — 
W^here  these  exercises  have  been  encouraged,  they  have  greatly  pre- 
vailed— Where  opposed,  they  have  not — The  case  of  the  Penticostians 
peculiar — No  justification  of  such  irregularities — They  promote  fanati- 
cism, censoriousness,  &c.,  exemplified  in  various  cases — These  extrava- 
gances in  religion  may  be  traced  to  the  operation  of  false  notions  of  the 
means  of  enjoying  pardon  upon  persons  of  nervous  temperaments^John 
L.  Waller's  mistakes  corrected. 

As  the  bodily  agitations  which  have  appeared  in  as- 
sociation with  Christianity,  in  various  periods  of  the 
history  of  the  church,  have  been  the  subject  of  much 
speculation;  and  as  the  early  history  of  B.  W.  Stone 
is  intimately  connected  with  these  strange  exercises,  (as 
they  were  called,)  as  they  appeared  in  this  western 
country  in  the  beginning  of  the  present  century,  I  have 
concluded  to  devote  a  chapter  to  this  subject.  I  am 
the  more  disposed  to  do  this,  because  the  facts  in  the 
case  have  been  misrepresented  ;  and  especially  because 
an  effort  has  been  made  to  cast  odium  upon  the  refor- 
mation efforts  of  B.  W,   Stone,   on  account  of  their 


BARTON    W.    STONE.  349 

connection  with  these  strange  developments,  as  if  they 
were  new  things  under  the  sun,  and  were  to  be  regard- 
ed as  the  legitimate  offspring  of  what  his  opposers  con- 
sidered the  wild  vagaries  of  B.  W.  Stone  and  his  co- 
adjutors, in  what  they  have  been  pleased  to  denominate 
their  crusade  against  creeds,  party  names,  &c.  And  I 
will  add  to  these  a  still  more  important  reason  for  wri- 
ting this  chapter,  and  that  is,  the  practical  importance 
of  this  question.  I  wish  to  present  the  christian  com- 
munity with  an  epitome  of  all  the  light  that  can  be 
furnished  in  regard  to  the  history,  origin,  nature  and 
tendency  of  these  strange  exercises.  For  if  they  be  of 
God,  they  should  be  encouraged;  if  not,  and  their  ten- 
dency is  evil,  they  should  be  opposed.  I  begin  with  their 
history  in  the  days  of  Wesley  and  under  his  ministry. 

1.  "  Saturday,  21st  April,  1759.  At  Weaver's  Hall 
a  young  man  was  suddenly  seized  with  a  violent  trem- 
bling all  over,  and  in  a  few  minutes,  the  sorrows  of  his 
heart  being  enlarged,  sunk  down  to  the  ground.  But 
we  ceased  not  calling  upon  God  till  he  raised  him  up 
full  of  'peace  and  joy  in  the  Holy  Ghost.'  "  Journal, 
vol.  1,  p.  28.  This  was  a  clear  case  of  what  has  been 
termed  *'  the  falling  exercise." 

2.  On  pages  130-1  we  have  an  account  of  a  Mr.  J. 
H.,  a  weaver,  a  very  steady  sort  of  man,  who  was  a 
member  of  the  Church  of  England,  and  greatly  op- 
posed to  all  Dissenters.  Hearing  of  the  strange  exer- 
cises among  certain  religious  people,  he  determined  to 
see  and  judge  for  himself.  His  seeing  disposed  him  to 
regard  it  all  as  a  delusion  of  the  devil,  and  as  such  to 
oppose  it  with  all  his  influence.  *'  It  seems  (says  Mr. 
Wesley,)  he  had  sat  dow^n  to  dinner,  but  had  a  mind 
first  to  end  a  sermon  he  had  borrowed,  on  '  Salvation 
by  faith.'     In  reading  the  last  page  he  changed  color^ 


350  BIOGRAPHY    OF 

fell  off  his  chair,  and  began  screaming  terribly  and 
beating  himself  against  the  ground.  The  neighbors 
were  alarmed,  and  flocked  together  to  the  house.  Be- 
tween one  and  two,  I  came  in,  and  found  him  on  the 
floor,  the  room  being  full  of  people,  whom  his  wife 
would  have  kept  without;  but  he  cried  aloud,  'No;  let 
them  all  come,  let  all  the  world  see  the  just  judgment 
of  God.'  Two  or  three  men  were  holding  him  as  well 
as  they  could.  He  immediately  fixed  his  eyes  upon 
me,  and  stretching  out  his  hand,  cried,  *  Ay,  this  is  he, 
who  I  said  was  a  deceiver  of  the  people.  But  God  has 
overtaken  me.  I  said  it  was  all  a  delusion,  but  this  is 
no  delusion.'  He  then  roared  out  '  0  thou  devil !  yea 
thou  legion  of  devils,  thou  canst  not  stay ;  Christ  will 
cast  thee  out.  I  know  his  work  is  begun.  Tear  me 
to  pieces,  if  thou  wilt;  but  thou  canst  not  hurt  me.' 
He  then  beat  himself  against  the  ground  again ;  his 
breast  heaving  at  the  same  time  as  in  the- pangs  of  death, 
and  great  drops  of  sweat  trickling  down  his  face.  We 
all  betook  ourselves  to  prayer.  His  pangs  ceased,  and 
both  his  body  and  soul  were  set  at  liberty." 

3.  On  page  135  we  have  this  account.  "Another 
person  dropped  down,  close  to  one  who  was  a  strong 
asserter  of  a  contrary  doctrine.  While  he  stood  aston- 
ished at  the  sight,  a  little  boy  near  him  was  seized  in 
the  same  manner.  A  young  man  who  stood  up  behind, 
fixed  his  eyes  on  him,  and  sunk  down  himself  as  one 
dead  ;  but  soon  began  to  roar  out,  and  beat  himself 
against  the  ground,  so  that  six  men  could  scarcely  hold 
him.  Except  J.  H.  I  never  saw  one  so  torn  of  the  evil 
one.  Meanwhile  many  others  began  to  cry  out  to  the 
*  Saviour  of  all,'  that  he  would  come  and  help  them,  in- 
somuch that  all  the  house  (and  indeed  all  the  street  for 
some  space,)  was  in  an  uproar.     But  we  continued  in 


BARTON    W.    STONE.  351 

prayer ;  and  before  ten  the  greater  part  found  rest  to 
their  souls."  This  case  nearly  comes  up  to  Mr.  J.  L. 
Waller's  graphic  and  elegant  description  of  what  some- 
body has  told  him,  was  termed  "  a  New-light  Stir." 

4.  On  page  140  Mr.  Wesley  says,  while  he  was 
preaching,  "some  sunk  down,  and  there  remained  no 
strength  in  them ;  others  exceedingly  trembled  and 
quaked  :  some  were  torn  with  a  sort  of  convulsive  motion 
in  every  part  of  their  bodies,  and  that  so  violently,  that 
often  four  or  five  persons  could  not  hold  one  of  them. 
I  have  seen  many  hysterical,  and  many  epileptic  fits;  but 
none  of  them  were  like  these  in  many  respects."  Here 
we  have  a  description  of  that  exercise,  which  in  this 
country  has  been  called  ihejeiics. 

5.  On  page  158,  we  have  the  following:  "Soon 
after,  I  was  sent  for  to  one  of  those,  who  was  so  strange- 
ly torn  by  the  devil,  that  I  almost  wondered  her  relations 
did  not  say,  'much  religion  hath  made  her  mad.'  We 
prayed  God  to  bruise  Satan  under  her  feet.  Immedi- 
ately we  had  the  petition  we  asked  of  him.  She  cried 
out  vehemently,  *  He  is  gone,  he  is  gone!'  and  w^as  fdl- 
ed  with  the  spirit  of  love,  and  of  a  sound  mind."  Alas! 
poor  human  nature! 

6.  On  page  161  we  find  the  following  astounding 
narration.  "  At  eleven  I  preached  at  Bearfield  to  about 
three  thousand,  on  the  spirit  of  nature,  of  bondage,  and 
of  adoption.  Returning  in  the  evening  I  was  exceed- 
ingly pressed  to  go  back  to  a  young  woman  in  Kings- 
wood.  (The  fact  I  nakedly  relate,  and  leave  every  man 
to  his  own  judgment  of  it.)  I  went.  She  was  nineteen 
or  twenty  years  old  ;  but  it  seems  could  not  write  or 
read.  I  found  her  on  the  bed,  two  or  three  persons 
holding  her.  It  was  a  terrible  sight.  Anguish,  horror, 
and  despair,  above  all  description,  appeared  in  her  pale 


352  BIOGRAPHY   OF 

fece.  The  thousand  distortions  of  her  whole  body, 
showed  how  the  dogs  of  hell  were  gnawing  her  heart. 
She  screamed  out  as  soon  as  words  could  find  their  way, 
'  I  am  damned,  I  am  damned  ;  lost  forever.  Six  days 
ago  you  might  have  helped  me ;  but  it  is  past ;  I  am  the 
devil's  now.  I  have  given  myself  to  him.  His  I  am. 
Him  T  must  serve.  With  him  I  must  go  to  hell.  I  will 
be  his.  I  will  serve  him.  I  will  go  with  him  to  hell. 
I  cannot  be  saved.  I  will  not  be  saved.  I  must,  I 
will,  I  will  be  damned.'  She  then  began  praying  to  the 
devil.  We  began,  Arm  of  the  Lord,  awake,  awake  ! 
She  immediately  sunk  down  as  asleep;  but  as  soon  as  we 
left  off,  broke  out  again,  with  inexpressible  vehemence; 
*Stony  hearts,  break!  I  am  a  warning  to  you.  Break, 
break,  poor  stony  hearts  !  Will  ye  not  break  ?  What 
can  be  done  more  for  stony  hearts  ?  I  am  damned,  that 
you  may  be  saved.'  .  .  .  She  then  fixed  her  eyes  on  the 
corner  of  the  ceiling,  and  said,  'There  he  is  ;  ay,  there 
he  is  ;  come,  good  devil,  come.  Take  me  away.  You 
said  you  would  dash  my  brains  out ;  come,  do  it  quick- 
ly. I  am  yours — I  am  yours.  I  will  be  yours.  Come 
just  now.  Take  me  away.'  We  interrupted  her  by 
calling  upon  God  again  ;  on  which  she  sunk  down  as 
before  ;  and  another  young  lady  began  to  roar  out  as 
loud  as  she  had  done.  My  brother  now  came  in,  it  be- 
ing about  9  o'clock.  We  continued  in  prayer  till  past 
eleven  ;  when  God  in  a  moment  spoke  peace  into  the 
soul,  first,  of  the  first  tormented,  and  then  of  the  other. 
And  they  both  joined  in  singing  praises  to  him  who  had 
'  stilled  the  enemy,  and  the  avenger.'  " 

7.  On  page  26  of  Mr.  Wesley's  Journal,  vol.  2,  for 
May,  1759,  we  have  the  following: — "  Immediately 
after,  a  stranger,  well  dressed,  who  stood  facing  me,  fell 
backward  to  the  wall ;  then  forward  on  his  knees,  wring- 


BARTON    W.    STONE.  353 

ing  his  hands,  and  roaring  like  a  bull.  His  face  at  first 
turned  quite  red,  then  almost  black.  He  rose,  and  ran 
against  the  wall,  till  Mr.  Keeling  and  another  held  him. 
He  screamed  out,  '  0  what  shall  I  do,  what  shall  I  do  ? 
0  for  one  drop  of  the  blood  of  Christ.'  As  he  spoke 
God  set  his  soul  at  liberty  ;  he  knew  his  sins  were 
blotted  out ;  and  the  rapture  he  was  in,  seemed  too 
great  for  human  nature  to  bear." 

8.  On  page  36  of  the  same  vol.  we  have  the  follow- 
ing narration  :  "  Some  of  those  who  were  pricked  to 
the  heart,  were  affected  in  an  astonishing  manner. 
The  first  man  I  saw  wounded,  would  have  dropped,  but 
others  catching  him  in  their  arms,  did,  indeed  prop  him 
up,  but  were  so  far  from  keeping  him  still,  that  he 
caused  all  of  them  to  totter  and  tremble.  His  own  sha- 
king exceeded  that  of  a  cloth  in  the  wind.  It  seemed 
as  if  the  Lord  came  upon  him  like  a  giant,  taking  him 
by  the  neck,  and  shaking  all  his  bones  in  pieces.  One 
woman  tore  up  the  ground  with  her  hands,  filling  them 
with  dust,  and  with  the  hard  tr<5llden  grass,  on  which  I 
saw  her  lie  with  her  hands  clenched  as  one  dead,  when 
the  multitude  dispersed.  Another  roared  and  screamed 
in  a  more  dreadful  agony,  than  ever  I  heard  before. 
Some  continued  long  as  if  they  were  dead,  but  with  a 
calm  sweetness  in  their  looks.  I  saw  one  who  lay  two 
or  three  hours  in  the  open  air,  and  being  then  carried 
into  the  house,  continued  insensible  another  hour,  as  if 
actually  dead.  The  first  sign  of  life  she  showed  was 
a  rapture  of  praise,  intermixed  with  a  small  joyous 
laughter." 

9.  Page  38,  vol.  2,  Mr.  Wesley  says:  "I  had  long 
been  walking  round  the  multitude,  feeling  a  jealousy 
for  my  God,  and  praying  him  to  make  the  place  of  his 
feet  glorious.     My  patience  at  last  began  to  fail,  and  I 

2E 


354  BIOGRAPHY    OF 

prayed,  *  0  King  of  glory,  break  some  of  them  in  pie- 
ces ;  but  let  it  be  to  the  saving  of  their  souls  !'  I  had 
but  just  spoke,  when  I  heard  a  dreadful  noise  on  the 
further  side  of  the  congregation  ;  and  turning  thither,  I 
saw  one  Thomas  Skinner  coming  forward,  the  most 
horrible  human  figure  I  ever  saw.  His  large  wig  and 
hair  were  coal  black  ;  his  face  distorted  beyond  all  de- 
scription ;  he  roared  incessantly,  throwing  and  clapping 
his  hands  together  with  his  whole  force.  Several  were 
terrified,  and  hasted  out  of  his  way.  I  was  glad  to 
hear  him  after  awhile  pray  aloud.  Not  a  few  of  the 
triflers  grew  serious,  while  his  kindred  and  acquain- 
tance were  very  unwilling  to  believe  even  their  own 
eyes  and  ears.  They  would  fain  have  got  him  away  ; 
but  he  fell  on  the  earth,  crying  *  my  burden  !  my  bur- 
den !  I  cannot  bear  it!'  Some  of  his  brother  scoffers 
were  calling  for  horsewhips,  till  they  saw  him  extended 
on  his  back  at  full  length.  They  then  said  he  was 
dead ;  and  indeed,  the  only  sign  of  life  was  the  work- 
ing of  his  breast,  and  the  distortions  of  his  face,  while 
the  veins  of  his  neck  were  svvelled  as  if  ready  to  burst. 
His  agonies  lasted  some  hours,  then  his  body  and  soul 
were  eased." 

10.  On  page  39,  Mr.  Wesley  speaks  of  the  exercises 
of  a  man,  who  he  says,  was  a  mild  good-natured  Phari- 
see, who  never  had  been  awakened  ;  but  he  was  now 
thoroughly  convinced  of  his  lost  estate,  and  stood  for 
a  time  in  utter  despair,  with  his  mouth  wide  open,  his 
eyes  staring,  and  full  of  huge  dismay.  When  he  found 
power  to  speak,  he  cried  out,  '  I  thought  1  had  led  a 
good  life  ;  I  thought  I  was  not  so  bad  as  others ;  but  I 
am  the  vilest  creature  upon  earth  ;  I  am  dropping  into 
hell!  Now,  now ;  this  very  moment!'  He  then  saw 
hell  open  to  receive  him,  and  Satan  ready  to  cast  him 


BARTON  W.  STONE.  355 

in  ;  but  it  was  not  long  before  he  saw  the  Lord  Jesus, 
and  knew  he  had  accepted  him.  He  then  cried  aloud 
in  an  unspeakable  rapture,  '  I  have  got  Christ !  I  have 
got  Christ ! '  For  two  hours  he  was  in  the  visions  of 
God  ;  then  the  joy  though  not  the  peace  abated."  Thus 
far  these  strange  bodily  agitations  as  they  appeared  in 
Mr.  Wesley's  time,  and  under  his  ministry.  Let  us 
now  look  into  their  history  among  various  other  reli- 
gious denominations.  Mr.  Whitefield,  speaking  of  his 
preaching  at  Nottingham,  in  Pennsylvania,  in  1740, 
says :  "  I  believe  there  were  near  twelve  thousand 
hearers.  I  had  not  spoken  long,  when  I  perceived 
numbers  melting,  and  as  I  preached  the  power  increas- 
ed, till  at  last,  both  in  the  morning  and  afternoon,  thou- 
sands cried  out,  so  that  they  almost  drowned  my  voice. 
Never  before  did  I  see  a  more  glorious  sight.  O,  what 
strong  crying  and  tears  were  shed,  and  poured  forth 
after  the  dear  Lord  Jesus  !  Some  fainted ;  and  when 
they  had  got  a  little  strength,  would  hear  and  faint 
again.  Others  cried  out  in  a  manner  almost  as  if  they 
were  in  the  sharpest  agonies  of  death.  I  think  I  was 
never  myself  filled  with  greater  power.  After  I  had 
finished  my  last  discourse,  I  was  so  pierced,  as  it  were, 
and  overpowered  with  God's  love,  that  some  thought, 
I  believe,  that  I  was  about  to  give  up  the  ghost." 
This  is  taken  from  a  late  work,  entitled  ^  The  Constitu- 
tional History  of  the  Presbyterian  Church  in  the  United 
States  of  America,'  by  Charles  Hodge,  Professor  in  the 
Theological  Seminary,  Princeton,  New- Jersey.  Part 
2,  pages  41-2.  On  page  49  of  the  same  work,  the 
author,  speaking  of  these  bodily  agitations  as  they  oc- 
curred under  the  notice  and  ministry  of  the  celebrated 
President  Edwards,  of  Northampton,  Mass.,  says:  "It 
was  no  uncommon  thing  to  see  a  house,  as  Edwards 


356  BIOGRAPHY    OF 

expresses  it,  full  of  out-cries,  faintings,  convulsions, 
and  the  like,  both  from  distress,  and  also  from  admira- 
tion and  joy.  The  work  continued  much  in  the  same 
state  until  February,  1742,  when  Mr.  Buel  came  and 
labored  among  the  people,  during  a  temporary  absence 
of  the  pastor.  The  whole  town  [Northampton]  was  in 
a  great  and  continual  commotion  night  and  day.  Mr. 
Buel  remained  a  fortnight  after  Mr.  Edwards'  return, 
and  the  same  effects  continued  to  attend  his  preaching. 
There  were  instances  of  persons  lying  twenty-four 
hours  in  a  trance,  apparently  senseless,  though  under 
strong  imaginations,  as  though  they  went  to  heaven, 
and  had  there  visions  of  glorious  objects." 

11.  Mr.  Benedict,  in  his  Abridgment  of  the  History 
of  the  Baptists,  on  page  345,  speaking  of  the  great  re- 
vival that  began  among  them,  on  James  River,  in  1785, 
says:  "  During  the  progress  of  this  revival,  scenes  were 
exhibited  somewhat  extraordinary.  It  was  not  unusual 
to  have  a  large  proportion  of  the  congregation  prostrate 
on  the  floor,  and  in  some  instances  they  lost  the  use  of 
their  limbs.  No  distinct  articulation  could  be  heard, 
unless  from  those  immediately  by.  Screams,  groans, 
shouts,  hosannas,  notes  of  grief  and  joy,  all  at  the  same 
time,  were  not  unfrequently  heard  throughout  their  vast 
assemblies.  At  associations  and  great  meetings,  where 
there  were  several  ministers,  many  of  them  would  ex- 
ercise their  gifts  at  the  same  time,  in  different  parts  of 
the  same  congregation  ;  some  in  exhortation,  some  in 
praying  for  the  distressed,  and  some  in  argument  with 
opposers.  At  first  many  of  the  preachers  disapproved 
of  these  exercises,  as  being  enthusiastic  and  extrava- 
gant. Others  fanned  them,  as  fire  from  heaven.  It  is 
not  unworthy  of  notice,  that  in  those  congregations 
w^here  the  preachers  encouraged  them  to  much  extent, 


BARTON    W.    STONE. 


357 


the  work  was  more  extensive,  and  greater  numbers 
were  added.  It  must  also  be  admitted,  that  in  many 
of  the  congregations,  no  little  confusion  and  disorder 
arose,  after  the  revival  had  subsided.  Even  then, 
among  the  old  fashioned  Calvinistic  Baptists  of  the  Old 
Dominion  these  strange  bodily  agitations  obtained ;  and 
many  of  the  preachers  ^'fanned  them  as  fire  from  hea- 
ven;" and  the  excitement  and  confusion  that  pervaded 
their  vast  assemblies,  well  nigh  fills  Mr.  J.  L.  Waller's 
measure  of  a  "New  Light  Stir"  in  Kentucky. 

We  will  now  notice  the  opinions  of  various  eminent 
persons  in  regard  to  these  exercises,  and  then  give  the 
result  of  our  own  observations  and  reflections  upon  the 
whole  subject. 

1.  Mr.  Wesley  says,  "  To  one  who  many  times 
wrote  to  me  on  this  head,  the  sum  of  my  answer  was 
as  follows :  The  question  between  us  turns  chiefly,  if 
not  wholly  on  matter  of  fact.  You  deny  that  God  does 
now  work  these  effects  ;  at  least  that  he  works  them  in 
this  manner.  I  affirm  both,  because  I  have  heard  these 
things  with  my  own  ears,  and  have  seen  them  with  my 
eyes.  I  have  seen  (as  far  as  a  thing  of  this  kind  can 
be  seen,)  very  many  persons  changed  in  a  moment 
from  the  spirit  of  fear,  horror,  despair,  to  the  spirit  of 
love,  joy  and  peace,  and  from  sinful  desire,  till  then 
reigning  over  them,  to  a  pure  desire  of  doing  the  will 
of  God.  These  are  matters  of  fact,  whereof  I  have 
been,  and  almost  daily  am  an  eye  or  ear  witness.  What 
I  have  to  say  touching  visions  or  dreams,  is  this ;  I 
know  several  persons  in  whom  this  great  change  v/as 
wrought  in  a  dream,  or  during  a  strong  representation 
to  the  eye  of  their  mind  of  Christ  either  on  the  cross, 
or  in  glory.  This  is  the  fact.  I  will  show  you  him 
that  was  a  lion  till  then,  and  is  now  a  lamb ;  him  that 


358  BIOGRAPHY    OF 

was  a  drunkard,  and  is  now  exemplarily  sober;  the 
whore-monger  that  was,  who  now  abhors  the  very  ^gar- 
ment spotted  by  the  flesh.'  These  are  my  living  argu- 
ments for  what  I  assert,  viz :  '  That  God  does  now,  as 
aforetime,  give  remission  of  sins,  and  the  gift  of  the 
Holy  Ghost,  even  to  us  and  to  our  children;  yea,  and 
that  always  suddenly,  as  far  as  I  have  known,  and  often 
in  dreams,  or  in  the  visions  of  God.'  If  it  be  not  so,  I 
am  found  a  false  witness  before  God.  For  these  things 
I  c?o,  and  by  his  grace  I  will  testify." 

'^  Perhaps  it  might  be  because  of  the  hardness  of  our 
hearts,  unready  to  receive  any  thing  unless  we  see  it 
with  our  eyes,  and  hear  it  with  our  ears,  that  God,  in 
tender  condescension  to  our  weakness,  suffered  so  many 
outward  signs  at  the  very  time  when  he  wrought  this 
inward  change,  to  be  continually  seen  and  heard  among 
us.  But  although  they  saw  *  signs  and  wonders,'  (for 
so  I  must  term  them,)  yet  many  would  not  believe." 
J.  Wesley's  Journal  for  May,  1739. 

"While  I  was  preaching  at  Newgate,  (says  Mr.  Wes- 
ley) on  these  words,  '  He  that  believeth  hath  everlast- 
ing life,'  I  was  insensibly  led,  without  any  pre^dous 
design,  to  declare  strongly  and  explicitly,  that  God  will- 
eth  ^all  men  to  be'  thus  'saved;'  and  to  pray,  that  if 
this  were  not  the  truth  of  God,  he  would  not  suffer  the 
blind  to  go  out  of  the  way;  but  if  it  were,  he  would 
bear  witness  to  his  word.  Immediately  one,  and  an- 
other, and  another,  sunk  to  the  earth ;  they  dropt  on 
every  side  as  thunderstruck.  In  the  evening  I  was 
again  pressed  in  spirit  to  declare,  that  '  Christ  gave 
himself  a  ransom  for  all.'  And  almost  before  we  called 
upon  him  to  set  to  his  seal,  he  answered.  One  was  so 
wounded  by  the  sword  of  the  spirit,  that  you  would 
have  imagined  she  could  not  live  a  moment.     But  im- 


BARTON    W.     STONE.  359 

mediately  his  abundant  kindness  was  showed,  and  she 
loudly  sung  of  his  righteousness.'^  J.  Wesley's  Jour- 
nal for  April,  1739. 

2.  The  following  extract  of  a  letter  from  Mr.  Ralph 
Erskine,  to  Mr.  Wesley,  in  answer  to  one  from  him, 
giving  an  account  of  the  strange  exercises  he  had  wit- 
nessed, discloses  the  views  of  that  eminent  Scotch  di- 
vine on  this  question : 

'^  As  to  the  outward  manner  you  speak  of  wherein 
most  of  them  were  affected,  who  were  cut  to  the  heart 
by  the  sword  of  the  spirit,  no  wonder  that  this  was  at 
first  surprising  to  you,  since  they  are  indeed  so  very 
rare  that  have  been  thus  pricked  and  wounded.  Yet 
some  of  the  instances  you  give  seem  to  be  exemplified 
in  the  outward  manner,  wherein  Paul  and  the  jailor 
were  at  first  afTected ;  as  also  Peter's  hearers.  Acts  ii. 
The  last  instance  you  give  of  some  struggling  as  in 
the  agonies  of  death,  and  in  such  a  manner  as  that  four 
or  five  strong  men  can  hardly  restrain  a  weak  woman 
from  hurting  herself  or  others,  is  to  me  somewhat  more 
inexplicable  ;  if  it  do  not  resemble  the  child  spoken 
of  Mark  ix,  26,  and  Luke  ix,  42 ;  of  whom  it  is 
said,  that  'while  he  was  yet  a  coming  the  dcA'^il  threw 
him  down  and  tare  him.'  Or  what  influence  sudden 
and  sharp  awakenings  may  have  upon  the  body,  I  pre- 
tend not  to  explain. 

*'  All  the  outward  appearances  of  people's  being  af- 
fected among  us,  may  be  reduced  to  these  two  sorts: 
One  is,  hearing  with  a  close,  silent  attention,  with 
gravity  and  greediness,  discovered  by  fixed  looks, 
weeping  eyes  and  sorrowful  or  joyful  countenances. 
Another  sort  is  when  they  lift  up  their  voice  aloud, 
some  more  depressedly,  and  others  more  highly  ;  and  at 
times  the  whole  multitude  in  a  flood  of  tears,  all  as  it 


360  BIOGEAPHY    OF 

were  crying  out  at  once,  till  their  voice  be  ready  to 
drown  the  minister's,  that  he  can  scarce  be  heard  for 
the  weeping  noise  that  surrounds  him."  J.  Wesley's 
Journal  for  June,  1739. 

3.  In  Mr.  Richard  Watson's  '*  Observations  on  Mr. 
Southey's  Life  of  Wesley,  we  have  his  views  on  this 
subject  thus  expressed,  pages  118-119. 

*'  Of  the  extraordinary  circumstances,  which  have 
usually  accompanied  such  visitations  it  may  be  said, 
that  if  some  should  be  resolved  into  purely  natural  causes, 
some  into  real  enthusiasm  and  (with  Mr.  Southey's 
leave)  others  into  Satanic  imitation,  a  sufficient  number 
will  remain,  which  alone  can  be  explained,  by  consider- 
ing them  as  results  of  that  strong  impression  made  upon 
the  consciences  and  affections  of  men,  by  an  influence 
ascertained  to  be  divine,  though,  usually,  exerted  through 
human  instrumentality,  by  its  unquestionable  effects 
upon  the  hearts  and  lives  of  its  subjects.  Nor  is  it  either 
irrational,  or  unscriptural  to  suppose  that  times  of  great 
national  darkness  and  depravity,  (the  case  certainly  of 
this  country,  at  the  outset  of  Mr.  Wesley  and  his  col- 
leagues in  their  glorious  career,)  should  require  a  strong 
remedy ;  and  that  the  attention  of  a  sleeping  world  should 
be  aroused,  by  circumstances  which  could  not  fail  to  be 
noticed  by  the  most  unthinking.  W^e  do  not  attach  pri- 
mary importance  to  secondary  circumstances;  but  they 
are  not  to  be  wholly  disregarded.  The  Lord  was  not  in  the 
wind,  nor  in  the  earthquake,  nor  in  the  fire,  but  in  the 
*  still,  small  voice  ;'  yet  that  still,  small  voice  might  not 
have  been  heard,  except  by  minds  roused  from  their 
inattention,  by  the  shaking  of  the  earth,  and  the  sound- 
ing of  the  storm." 

4.  Whitefield  countenanced  and  encouraged  these 
exercises.    Professor  Hodge,  in  his  History  of  the  Pres- 


BARTON    W.    STONE.  361 

byterian  Church,  pages  85  and  86,  says :  "  What  could 
be  expected  of  Whitefield  and  others,  who  at  this  time 
passed  rapidly  from  place  to  place,  neither  making,  nor 
being  able  to  make,  the  least  distinction  between  the  ef- 
fects of  an  excited  imagination,  and  the  exercises  of 
genuine  religion.  That  they  would  test  the  experience 
of  their  converts  by  its  fruits,  is  not  denied,  but  that 
they  considered  all  the  commotions  that  attended  their 
ministrations,  as  proofs  of  the  Spirit's  presence,  is  evi- 
dent from  their  indiscriminate  rejoicing  over  all  such 
manifestations  of  feeling." 

"The  manner  in  which  Whitefield  describes  the  scenes 
at  Nottingham  and  Fagg's  manor,  and  others  of  a  simi- 
lar character,  shows  he  did  not  disapprove  of  these  agi- 
tations. He  says  he  never  saw  a  more  glorious  sight, 
than  when  the  people  were  fainting  all  around  him,  and 
crying  out  in  such  a  manner  as  to  drown  his  own  voice." 

5.  The  celebrated  Jonathan  Edwards,  the  elder,  at 
one  time,  perhaps  during  the  whole  of  his  life,  favored 
these  exercises.  Professor  Hodge  says,  on  pages  86 
and  87,  "  Edwards  took  them  decidedly  under  his 
protection.  He  not  only  mentions,  without  the  slight- 
est indication  of  disapprobation,  that  his  church  was  of- 
ten filled  with  outcries,  faintings,  and  convulsions,  but 
takes  great  pains  to  vindicate  the  revival  from  all  objec- 
tion on  that  account.  He  says,  ministers  are  not  to  be 
blamed  for  speaking  of  these  things, 'as  probable  tokens  of 
God's  presence,  and  arguments  of  the  success  of  preach- 
ing, because  I  think  they  are  so  indeed.  I  confess  that 
when  I  see  a  great  outcry  in  a  congregation,  I  rejoice  in 
it  much  more  than  merely  in  an  appearance  of  solemn 
attention,  and  a  show  of  affection  by  weeping.  To  re- 
joice that  the  work  of  God  is  carried  on  calmly  and 
without  much  ado,  is,  in  effect,  to  rejoice  that  it  is  car- 
2F 


362  BIOGRAPHY    OF 

ried  on  with  less  power,  or,  that  there  is  not  so  much  of 
the  influence  of  God's  spirit.'  In  the  same  connexion 
he  says,  that  when  these  outcries,  faintings,  and  other 
bodily  effects  attend  the  preaching  of  the  truth,  he  did  not 
'  scruple  to  speak  of  them,  to  rejoice  in  them,  and  bless 
God  for  them,'  as  probable  tokens  of  his  presence." 

6.  We  will  close  these  extracts  on  this  subject,  by  pre- 
senting the  reader  with  the  opinion  of  Professor  Hodge, 
of  Princeton  Theological  Seminary,  who  in  his  History 
of  the  Presbyterian  Church,  has  written  a  long  and 
able  article  on  this  difficult  subject.  He  says,  "that 
such  bodily  agitations  owe  their  origin,  not  to  any  di- 
vine influence,  but  to  natural  causes,  may  be  inferred 
from  the  fact  that  these  latter  are  adequate  to  their  pro- 
duction. They  are  not  confined  to  those  persons, 
whose  subsequent  conduct  proves  them  to  be  subjects 
of  the  grace  of  God ;  but  to  say  the  least,  are  quite  as 
frequently  experienced  by  those  who  know  nothing  of 
true  religion.  Instead  therefore  of  being  referred  to 
those  feelings  which  are  peculiar  to  the  people  of  God, 
they  may  safely  be  referred  to  those  which  are  common 
to  them  and  to  unrenewed  men.  Besides,  such  effects 
are  not  peculiar  to  what  we  call  revivals  of  religion ; 
they  have  prevailed  in  seasons  of  general  excitement 
in  all  ages,  and  in  all  parts  of  the  world,  among  pagans, 
papists,  and  every  sect  of  fanatics  which  have  ever  dis- 
graced the  christian  church.  We  are,  therefore,  not 
called  upon  to  regard  such  things  with  much  favor,  or 
to  look  upon  them  as  probable  tokens  of  the  presence 
of  God.  That  the  bodily  agitations  attendant  an  revi- 
vals of  religion  are  of  the  same  nature,  and  attributa- 
ble to  the  same  cause  as  the  convulsions  of  enthusiasts, 
is  in  the  highest  degree  probable,  because  they  arise 
under  the  same  circumstances,  are  propagated  by  the 


BARTON  W.  STONE.  363 

same  means,  and  cured  by  the  same  treatment.  They 
arise  in  seasons  of  great,  and  especially  of  general  ex- 
citement ;  they,  in  a  great  majority  of  cases,  affect  the 
ignorant,  rather  than  the  enlightened,  those  in  whom 
the  imagination  predominates  over  the  reason,  and  es- 
pecially those  who  are  of  a  nervous  temperament,  rather 
than  those  of  an  opposite  character.  These  affections 
all  propagate  themselves  by  a  kind  of  infection.  Phy- 
sicians enumerate  among  the  causes  of  epilepsy,  ^'see- 
ing a  person  in  convulsions."  This  fact  was  so  well 
known  that  the  Romans  made  a  law,  that  if  any  one 
should  be  seized  with  epilepsy  during  the  meeting  of 
the  comitia,  the  assembly  should  be  immediately  dis- 
solved. This  disease  occurred  so  often  in  those  exci- 
ting meetings,  and  was  propagated  so  rapidly,  that  it 
was  called  the  morbus  comitialis.  Among  the  enthusi- 
asts who  frequented  the  tomb  of  the  Abbe  Paris,  in  the 
early  part  of  the  last  century,  convulsions  were  of  fre- 
quent occurrence,  and  never  failed  to  prove  infectious. 
During  a  religious  celebration  in  the  church  of  Saint 
Roche,  at  Paris,  a  young  lady  was  seized  with  convul- 
sions, and  within  half  an  hour  between  fifty  and  sixty 
were  similarly  affected.* 

"A  multitude  of  facts  of  the  same  kind  might  be  ad- 
duced. Sometimes  such  affections  became  epidemic, 
spreading  over  whole  provinces.  In  the  fifteenth  cen- 
tury, a  violent  nervous  disease,  attended  with  convul- 
sions, and  other  analogous  symptoms,  extended  over  a 

*  Dictionnaire  des  Sciences  Medicales,  Article  Conmtlsionnaire.  In  this 
same  article  it  is  slated  that  a  young  woman  affected  with  a  spasmodic 
and  continued  hickup,  producing  a  noise  very  similar  to  the  barking  of  a 
dog,  was  placed  in  a  hospital  in  the  same  room  with  four  other  female  pa- 
tients, and  in  a  few  days  they  were  all  seized  with  the  same  nervous  dis- 
ease. 


364  BIOGRAPHY    OF 

great  part  of  Germany,  especially  affecting  the  inmates 
of  the  convents.  In  the  next  century  something  of  the 
same  kind  prevailed  extensively  in  the  south  of  France. 
These  affections  were  then  regarded  as  the-^  result  of 
demoniacal  possessions,  and  in  some  instances  multitudes 
of  poor  creatures  were  put  to  death  as  demoniacs. 

"  The  bodily  agitations  attending  the  revival  were 
in  like  manner  propagated  by  infection.  On  their  first 
appearance  in  Northampton,  a  few  persons  were  seized 
at  an  evening  meeting,  and  while  others  looked  on  they 
soon  became  similarly  affected  ;  even  those  who  came 
merely  out  of  curiosity  did  not  escape. 

"  The  various  bodily  exercises  which  attended  the 
western  revivals  in  our  own  country,  in  the  early  part 
of  the  present  century,  were  of  the  same  nature,  and 
obeyed  precisely  the  same  laws.  They  began  with 
what  was  called  the  falling  exercise  ;  that  is,  the  per- 
son affected  would  fall  on  the  ground  helpless  as  an  in- 
fant. This  was  soon  succeeded  in  many  places,  by  a 
species  of  convulsions  called  the  jerks.  These  exer- 
cises were  evidently  involuntary.  They  were  highly 
infectious,  and  spread  rapidly  from  place  to  place; 
often  seizing  on  mere  spectators,  and  even  upon  those 
who  abhorred  and  dreaded  them. 

"  Another  characteristic  of  these  affections,  whether 
occurring  among  pagans,  papists,  or  protestants,  and 
which  goes  to  prove  their  identity,  is,  that  they  all  yield 
to  the  same  treatment.  As  they  arise  from  impressions 
on  the  nervous  system,  through  the  imagination,  the 
remedy  is  addressed  to  the  imagination.  It  consists  in 
removing  the  exciting  causes,  that  is,  withdrawing  the 
patient  from  the  scenes  and  contemplations  which  pro- 
duced the  disease;  or  in  making  a  strong  counter  im- 
pression either  through  fear,  shame,  or  sense  of  duty. 


BARTON    W.    STONE. 


365 


The  possessions,  as  they  were  called  in  the  south  of 
France,  were  put  a  stop  to  by  the  wisdom  and  firmness 
of  certain  Bishops,  who  insisted  on  the  separation  and 
seclusion  of  all  the  affected.  On  another  occasion  a 
strange  nervous  agitation,  which  had  for  some  time,  to 
the  great  scandal  of  religion,  seized  periodically  on  all 
the  members  of  a  convent,  was  arrested  by  the  Magis- 
trates bringing  up  a  company  of  soldiers,  and  threaten- 
ing with  severe  punishment,  the  first  that  should  mani- 
fest the  least  symptom  of  the  affection.  The  same 
method  has  often  been  successfully  resorted  to.  In  like 
manner  the  convulsions  attending  revivals  have  been 
prevented  or  arrested,  by  producing  the  conviction  that 
they  were  wrong  or  disgraceful.  They  hardly  ever 
appeared,  or  at  least  continued,  where  they  were  not 
approved  and  encouraged.  In  Northampton,  where 
Edwards  rejoiced  over  them,  they  were  abundant;  in 
Boston,  where  they  were  regarded  as  ^  blemishes,'  they 
had  nothing  of  them.  In  Sutton,  Massachusetts,  they 
were  *  cautiously  guarded  against,'  and  consequently 
never  appeared  except  among  strangers,  from  other  con- 
gregations. Only  two  or  three  cases  occurred  in  Eliz- 
abethtown  under  President  Dickinson,  who  considered 
them  as  '  irregular  heats,'  and  those  few  were  speed- 
ily regulated.  There  was  nothing  of  the  kind  at  Free- 
hold, where  William  Tennent  set  his  face  against  all 
such  manifestations  of  enthusiasm.  On  the  other  hand, 
they  followed  Davenport,  and  other  fanatical  preachers, 
almost  wherever  they  went. 

"In  Scotland  they  were  less  encouraged  than  they  were 
here,  and  consequently  prevailed  less.  In  England, 
where  Wesley  regarded  fhem  as  certainly  from  God, 
they  were  fearful  both  as  to  frequency  and  violence. 
The  same  thing  was  observed  with  regard  to  the  agita- 


366  BIOGRAPHY   OF 

tions  attending  the  western  revivals.  The  Physician 
already  quoted,  says :  '  Restraint  often  prevents  a  par- 
oxysm. For  example,  persons  always  attacked  by  this 
affection  in  churches  where  it  is  encouraged,  will  be 
perfectly  calm  in  churches  where  it  is  discouraged, 
however  affecting  may  be  the  service,  and  however 
great  the  mental  excitement.'  The  characteristic  now 
under  consideration  did  not  escape  the  accurate  obser- 
vation of  Edwards,  though  it  failed  to  disclose  to  him 
the  true  nature  of  these  nervous  agitations.  ^  It  is  evi- 
dent,' he  says,  *  from  experience,  that  custom  has  a 
strange  influence  in  these  things.  If  some  person  con- 
ducts them,  that  much  countenances  and  encourages 
such  manifestations  of  great  affections,  they  naturally 
and  insensibly  prevail,  and  grow  by  degrees  unavoida- 
ble. But  afterwards  when  they  come  under  another 
kind  of  conduct,  the  manner  of  external  appearances 
will  strongly  alter.  It  is  manifest  that  example  and 
custom  have  some  way  or  other  a  secret  and  unsearch- 
able influence  upon  those  actions  which  are  involunta- 
ry, in  different  places,  and  in  the  same  place,  at  differ- 
ent times.'  Thoughts  on  the  Revival.  Works,  vol.  4, 
page  232. 

"  It  is  also  worthy  of  consideration,"  says  Professor 
Hodge,  "that  these  bodily  affections  are  of  frequent  oc- 
currence at  the  present  day  among  those  who  continue 
to  desire  and  encourage  them. 

"It  appears  then,  that  these  nervous  agitations  are  of 
frequent  occurrence  in  all  times  of  strong  excitement ; 
it  matters  little  whether  the  excitement  arise  from  su- 
perstition, fanaticism,  or  the  preaching  of  the  truth. 
If  the  imagination  be  strongly  affected,  the  nervous 
system  is  very  apt  to  be  deranged,  and  outcries,  faint- 
ings,  convulsions,  and  other  hysterical  symptoms  are 


BARTON    W.    STONE.  367 

the  consequence.  That  these  effects  are  of  the  same 
nature,  whatever  may  be  the  remote  cause,  is  plain,  be- 
cause the  phenomena  are  the  same  ;  the  apparent  cir- 
cumstances of  their  origin  the  same  ;  they  all  have  the 
same  infectious  nature,  and  are  all  cured  by  the  same 
means.  They  are,  therefore,  but  different  forms  of  the 
same  disease  ;  and  whether  they  occur  in  a  convent  or 
a  camp-meeting,  they  are  no  more  a  token  of  the  di- 
vine favor  than  hysteria  or  epilepsy. 

"It  may  still  be  said,  that  although  they  do  some- 
times arise  from  other  causes,  they  may  be  produced, 
by  genuine  religious  feelings.  This,  however,  never 
can  be  proved.  The  fact  that  undoubted  christians 
experience  these  effects,  is  no  proof  that  they  flow  from 
a  good  source.  This  view  of  the  subject  is  greatly 
confirmed  by  the  consideration  that  there  is  nothing  in 
the  Bible  to  lead  us  to  regard  these  bodily  affections  as 
the  legitimate  effects  of  religious  feeling.  No  such  re- 
sults followed  the  preaching  of  Christ  or  his  Apostles. 
We  hear  of  no  general  outcries,  faintings,  convulsions, 
or  ravings  in  the  assemblies  which  they  addressed. 
The  scriptural  examples  cited  by  the  apologists  of  these 
exhibitions  are  so  entirely  inapplicable,  as  to  be  of  them- 
selves sufficient  to  show  how  little  countenance  is  to  be 
derived  from  the  Bible  for  such  irregularities.  Refer- 
ence is  made,  for  example,  to  the  case  of  the  jailor  at 
Philippi,  who  fell  down  at  the  Apostles'  feet;  to  Acts 
ii.  37,  ('  Now  when  they  heard  this  they  were  pricked 
in  their  heart,  and  said,  men  and  brethren,  what  shall 
we  do?')  and  to  the  conversion  of  Paul.  It  is,  how- 
ever, too  obvious  to  need  remark,  that  in  no  one  of 
these  cases  was  either  the  effect  produced,  or  the  cir- 
cumstances attending  its  production  analogous  to  the 
hysterical  convulsions  and  outcries  now  under  consid- 
eration. 


368  BIOGRAPHY    OF 

"  The  testimony  of  the  Scriptures  is  not  merely  nega- 
tive on  this  subject.  Their  authority  is  directly  op- 
posed to  all  such  disorders.  They  direct  that  all  things 
shall  be  done  decently  and  in  order.  They  teach  us 
that  God  is  not  the  God  of  confusion,  but  of  peace,  in 
all  the  churches  of  the  saints.  These  passages  have 
particular  reference  to  the  manner  of  conducting  pub- 
lic worship.  They  forbid  every  thing  which  is  incon- 
sistent with  order,  solemnity,  and  devout  attention.  It 
is  evident  that  loud  outcries  and  convulsions  are  incon- 
sistent with  these  things,  and  therefore  ought  to  be  dis- 
couraged. They  cannot  come  from  God,  for  he  is  not 
the  author  of  confusion.  The  apology  made  in  Corinth 
for  the  disorders,  which  Paul  condemned,  was  precisely 
the  same  as  that  urged  in  defence  of  these  bodily  agi- 
tations. We  ought  not  to  resist  the  spirit  of  God,  said 
the  Corinthians ;  and  so  said  all  those  who  encouraged 
these  convulsions.  Paul's  answer  was,  that  no  influ- 
ence which  comes  from  God  destroys  our  self-control. 
'The  spirits  of  the  prophets  are  subject  to  the  prophets.' 
In  the  case  of  direct  inspiration  and  revelation,  the 
mode  of  communication  was  in  harmony  with  our  ra- 
tional nature,  and  left  our  powers  under  the  control  of 
reason  and  the  will.  The  man,  therefore,  who  felt  the 
divine  afflatus,  had  no  right  to  give  way  to  it  under  cir- 
cumstances which  would  produce  noise  and  confusion. 
The  prophets  of  God  were  not  like  the  raving  Py- 
thoness of  the  heathen  temples,  nor  are  the  saints  of 
God  converted  into  whirling  dervishes  by  any  influence 
of  which  he  is  the  author.  There  can  be  little  doubt 
that  Paul  would  have  severely  reprobated  such  scenes 
as  frequently  occurred  during  the  revival  of  which  we 
are  speaking.  He  would  have  said  to  the  people  sub- 
stantially what  he  said  to  the  Corinthians.     If  any  un 


BARTON    W.    STONE.  369 

believer  or  ignorant  man  come  to  your  assemblies  and 
hears  one  shouting  in  ecstacy,  and  another  howling  in 
anguish  ;  if  he  see  some  falling,  some  jumping,  some 
lying  in  conv^ulsions,  others  in  trances,  will  he  not  say 
ye  are  mad  ?  But  if  your  exercises  are  free  from  con- 
fusion, and  your  discourses  addressed  to  the  reason,  so 
as  to  convince  and  reprove,  he  will  confess  that  God  is 
among  you  of  a  truth."  History  Presbyterian  Church, 
by  Professor  Hodge.  Part  2,  pages  87,  88,  89,  90, 
93,  94,  95,  96,  97,  98. 

I  have  quoted  thus  largely  from  Professor  Hodge, 
because  I  find  much  to  approve,  in  what  he  has  said 
upon  this  subject;  and  because  many  of  the  facts,  w^hich 
he  has  stated,  in  reference  to  it,  as  well  as  much  of  his 
reasoning,  founded  upon  them,  agree  precisely  with  my 
own  observations,  and  reflections  upon  this  question. 
The  reader  who  wishes  to  obtain  still  further  information 
on  this  subject  is  referred  to  the  4th  chapter  of  the  above 
work. 

Having  now  presented  the  reader  with  a  number  of 
facts,  together  with  the  opinions  of  several  eminent  men 
on  the  subject  of  these  bodily  agitations,  I  proceed  to 
make  some  reflections  upon  the  premises.     And, 

1.  In  the  first  place.  These  exercises  cannot  be  re- 
garded as  the  oflfspring  of  anything  peculiar  to  Calvinism, 
Arminianism,  Congregationalism,  Presbyterianism,Bap- 
tistism,  regular  or  irregular,  Methodism,  Old  New- 
Lightism,  or  what  Mr.  Waller  would  call  New-**  New 
Lightism  :"  for  persons  of  all  these  diflferent  creeds  and 
parties  have  been  the  subjects  of  them,  and  have  ap- 
proved, and  encouraged  them.  Here,  for  instance,  are 
such  men  as  the  celebrated  Edwards  and  Wesley,  per- 
fect antipodes  in  faith,  and  yet  they  both  countenanced, 
and  encouraged  these  agitations. 


370  BIOGRAPHY    OF 

2.  In  the  second  place,  seeing  they  are  not  peculiar 
to  any  religious  denomination,  (even  if  they  were  ad- 
mitted to  be  of  divine  origin)  they  cannot  be  regarded, 
with  any  sort  of  propriety,  as  proof  of  any  proposition 
peculiar  to  any  party.  This  is  most  palpable.  And  yet 
the  pious  and  learned  Mr.  Wesley  seems  to  have  regard- 
ed them  as  vouchsafed  to  him  on  particular  occasions, 
in  attestation  of  the  truth  of  his  doctrine  !  As  already 
quoted,  he  says,  ''While  I  was  preaching  at  Newgate, 
on  these  words,  '  he  that  believeth  hath  everlasting  life,' 
I  was  insensibly  led,  without  any  previous  design,  to  de- 
clare strongly,  and  explicitly,  that  God  willeth  '  all  men 
to  be'  thus  *  saved  ;'  and  to  pray,  that,  '  if  this  were  not 
the  truth  of  God,  he  would  not  suffer  the  blind  to  go  out 
of  the  way;  but  if  it  were,  he  would  bear  witness  to  his 
word.'  Immediately  one,  and  another,  and  another,  sunk 
to  the  earth.  In  the  evening  I  was  again  pressed  in  spirit 
to  declare  that  '  Christ  gave  himself  a  ransom  for  all.' 
And  almost  before  we  called  on  him  to  set  to  his  seal, 
he  answered.  One  was  so  wounded  by  the  sword  of  the 
Spirit  that  you  would  have  imagined  that  she  could  not 
live  a  moment.  But  immediatelyhis  loving  kindness  was 
showed,  and  she  loudly  sung  of  his  righteousness." 
Here  then,  Mr.  Wesley  is  moved  to  declare  strongly 
and  explicitly,  that  Christ  gave  himself  a  ransom  for  all 
in  his  sense  of  these  words  ;  and  he  asks  God,  if  what 
he  preaches  is  true,  to  bear  witness  to  it.  And  almost 
before  they  call  upon  him  to  set  to  his  seal,  he  answered. 
Several  fall  and  are  converted.  These  cases  then  were 
not  only  tokens  of  the  divine  favor,  in  the  estimation 
of  Mr.  Wesley,  but  special  proofs  of  the  truth  of  the  doc- 
trine he  preached  at  Newgate.  How  exceedingly  ab- 
surd such  a  conclusion !  Mr.  Whitefield,  Mr,  Edwards, 
Mr.  Davenport,  Mr.  Erskine,  and  a  host  of  Calvinistic 


BARTON    W.    STONE.  371 

divines,  could  prove  the  contrary  sentiment  by  the  same 
evidence ! 

3.  In  the  third  place.  While  it  is  granted  that  gen- 
uine christians  have  been,  in  many  instances,  subjects 
of  these  strange  agitations,  this  cannot  be  admitted  as 
proof,  that  they  are  the  offspring  of  proper  influences : 
for  no  such  cases  occurred  under  the  preaching  of 
Christ,  and  his  Apostles.  And  we  cannot  doubt  that 
under  their  ministry,  all  proper  influences  were  brought  to 
bear  upon  their  hearers.  The  conclusion  therefore  can- 
not be  avoided,  that  the  gospel,  preached  as  it  should  be, 
never  produces  such  results. 

4.  The  personal  observation  of  the  writer  requires 
him  to  say,  that  some  of  the  most  pious,  and  devoted 
persons  he  has  ever  known,  have  been  the  subjects  of 
these  exercises.  Their  elevated  morality,  their  ardent 
practical  piety,  maintained  through  a  series  of  years, 
confirmed  by  their  triumphs  in  death,  justify  our  conclu- 
sion. He  has  also,  known  some  persons  of  a  high  or- 
der of  intellect,  of  unquestioned  piety,  who  have  figured 
in  our  halls  of  legislation,  and  in  the  pulpit,  who  have 
been  the  subjects  of  these  bodily  agitations.  Still,  that 
same  personal  observation  requires  him  to  say,  with  Pro- 
fessor Hodge  that,  "  in  a  great  majority  of  cases  [they] 
affect  the  ignorant,  rather  than  the  enlightened,  those  in 
whom  the  imagination  predominates  over  the  reason, 
and  especially  those  who  are  of  a  nervous  temperament 
rather  than  those  of  an  opposite  character." 

5.  The  observation  of  the  writer  justifies  him  in  say- 
ing, nay  requires  him  to  say,  that  where  these  exercises 
were  encouraged,  and  regarded  as  tokens  of  the  divine 
presence,  there  they  greatly  prevailed.  But  where  they 
were  looked  upon  as  manifestations  of  enthusiasm,  and 
fanaticism,  and  therefore,  opposed,  they  did  not  prevail. 


372  BIOGRAPHY    OF 

So  it  was,  as  we  have  seen,  in  Scotland,  in  England, 
and  New-England,  as  well  as  in  this  Western  Country. 

6.  We  have  seen  that  no  such  disorders  attended  the 
preaching  of  the  Apostles,  unless  the  case  of  the  Pente- 
costians  be  regarded  as  an  exception.  But  let  it  be  con- 
sidered this  was  a  peculiar  case — that  a  similar  one 
never  occurred  under  the  Apostles'  administration.  The 
go^el  kingdom  is  about  to  be  set  up — The  Lord  Jesus 
is  received  up  in  glory — is  crowned  king  upon  the  holy 
hill  of  Zion — The  day  of  Pentecost  is  fully  come — The 
Apostles  are  at  Jerusalem  waiting  for  the  promise  of  the 
Father — The  Holy  Spirit  descends — They  are  endued 
with  power  from  on  high — are  fully  qualified  to  go  into 
all  the  world,  and  preach  the  gospel  to  every  creature — 
Outward  symbols  of  the  divine  presence  appear — The 
Apostles  speak  with  new  tongues  as  the  Spirit  directs — 
The  multitudes  assembled  from  every  nation  under 
heaven,  come  together,  and  are  amazed  and  confounded 
because  every  man  hears  them  speak  in  his  own  lan- 
guage wherein  he  was  born  ;  whether  he  was  a  Parthian, 
a  Mede,  an  Elamite,  a  Mesopotamian,  a  Cappadocian,  a 
Phrygian,  a  Pamphylian,  an  Egyptian,  a  Lybian,  a 
Cyrenean,  and  stranger  of  Rome,  a  Jew  or  proselyte,  a 
Cretian  or  an  Arabian,  he  hears  him  speak  in  his  own 
tongue,  the  wonderfuLworks  of  God.  All  is  anxiety 
and  suspense — and  the  inquiry  runs  from  one  to  another, 
"What  meaneth  this  ?  Others  mocking,  said,  these  men 
are  full  of  new  wine." 

Peter  arises  with  the  keys  of  the  kingdom,  and  un- 
locks the  mysteries  of  this  case,  and  opens  to  them  the 
door  of  faith.  He  shows,  that  what  they  saw  and  heard 
was  the  fulfilment  of  a  prophecy  of  Joel,  one  of  their 
own  prophets — That, him  whomthey  had  crucified  as  an 
impostor — whom  they  had  taken  by  wicked  hands  and 


BARTON    W.    STONE.  373 

nailed  to  the  tree,  God  had  raised  from  the  dead — 
That  David,  their  much  loved  and  honored  king,  had 
foretold  his  resurrection  a  thousand  years  before,  and  also 
his  coronation  at  the  right  hand  of  God,  to  rule  till  his 
foes  were  made  his  footstool.  And  in  view  of  all  this 
testimony,  he  concludes  his  overwhelming  argument 
thus  :  "  Therefore  let  all  the  house  of 'Israel  know  as- 
suredly that,  God  hath  made  that  same  Jesus,  whom  you 
crucified,  both  Lord  and  Christ."  When  they  heard 
that  he,  whom  they  had  regarded  as  an  impostor,  and 
crucified  as  such,  was  both  Lord  and  Christ — that  he 
would  rule,  till  his  foes  were  made  his  footstool — that 
the  miracles  they  saw  and  heard,  were  so  many  eviden- 
ces of  the  truth  of  what  Peter  said  ;  overwhelmed  with 
the  conviction  that  they  were  the  enemies  of  Jesus  ;  and 
filled  with  terror  at  the  thought  that  he  would  crush 
them  as  such  ;  they  are  pricked  in  their  heart,  and  in 
the  anguish  of  their  spirit,  they  say, '  What  shall  we  do  ! 
Is  there  any  way  of  escape!  is  there  any  hope  for  us  I' 
They  knew  not  that  Jesus  had  died  for  them  —  that 
God,  on  any  terms,  would  save  them.  The  case, 
therefore,  was  peculiar. 

But  waiving  any  advantage  that  may  be  derived  from 
this  view  of  the  subject,  I  assert,  it  was  not  at  all  ana- 
logous to  many  of  the  cases  which  occurred  under  the 
preaching  of  Wesley,  Whitefield,  Edwards ;  or  to 
many  cases  which  have  come  under  the  writer's  own 
observation.  When  the  inquiry  was  made,  what  shall 
we  do?  Peter's  reply  was,  ''Repent,  and  be  baptized 
every  one  of  you,  in  the  name  of  Jesus  Christ,  for  the  re- 
mission of  sins."  And  we  are  told  that  "  they  that  gladly 
received  his  word  were  baptized,  and  the  same  day 
there  were  added  unto  them  about  three  thousand  souls. 
And  they  continued  steadfastly  in  the  Apostles'  doc- 


374  BIOGRAPHY    OF 

trine  and  fellowship,  and  in  breaking  of  bread,  and  m 
prayers."  Here,  the  most  perfect  good  order  perva- 
ded the  assembly,  so  far  as  the  three  thousand  were  con- 
cerned. No  intimation  of  their  beating  themselves 
against  the  ground,  tearing  it  up  with  their  hands — run- 
ning against  a  wall — praying  to  the  devil,  and  calling 
upon  him  to  dash  out  their  brains — to  take  them  to  hell 
— no  such  ravings  and  evidences  of  mental  derange- 
,  ment,  or  the  most  pitiable  fanaticism  as  these.  Nor 
did  they  fall  into  trances,  or  ecstacies,  exclaiming, 
"  He's  come,  he's  come  !"  "  I've  got  Christ — I've 
got  Christ!"  Neither  did  Peter  nor  the  rest  of  the 
Apostles  encourage  such  extravagances,  by  calling  the 
penitents  together,  and  asking  God  to  send  down  power 
— to  baptize  them  with  the  Holy  Ghost  and  with  fire — 
that  they  might  know  their  sins  forgiven.  This  case 
then,  cannot  be  regarded  as  giving  the  least  counte- 
nance to  such  affections. 

7.  It  is  not  only  true,  as  we  have  seen,  that  no  such 
scenes  occurred  under  the  teaching  of  the  Apostles, 
but  they  have  in  effect,  most  strongly  condemned  them. 
"  God  is  not  the  author  of  confusion."  "  Let  all 
things  be  done  decently  and  in  order."  These  are 
authoritative  declarations  of  heaven,  given  to  regulate 
the  public  worship  of  churches.  Until  it  can  be  shown 
then,  that  dancing,  jerking,  falling,  screaming,  shout- 
ing, clapping  the  hands,  singing,  praying,  preaching, 
beating  one's  self  against  the  ground,  praymg  to  the 
devil ; — we  repeat,  until  it  can  be  shown  that  all  these, 
going  on  at  once,  can  be  reconciled  with  decency  and 
good  order,  these  scriptures  sternly  frown  upon,  and 
utterly  forbid  all  such  extravagances. 

8.  The  writer  is  opposed  to  these  excesses,  because 
their  tendency  is  decidedly  evil.     Look  mto  their  his- 


BARTON    W.    STONE.  375 

tory,  and  it  will  be  seen  that  those  who  have  encoura- 
ged them  most,  whether  preachers  or  people,  have  been 
remarkable  for  a  bitter,  censorious,  enthusiastic,  and 
even  fanatical  spirit,  and  for  spiritual  pride.  They  have 
gone  to  great  lengths  in  encouraging  the  idea  of  spe- 
cial illuminations  of  the  Spirit — of  immediate  divine 
impulses.  They  have  not  hesitated  to  denounce  per- 
sons opposed  to  these  extravagances,  however  regular 
and  orderly  in  their  conduct,  as  cold  formalists,  having 
a  name  to  live,  while  dead ;  and  if  they  were  preach- 
ers, they  have  been  stigmatized  as  dumb  dogs — as 
blind  leaders  of  the  blind — as  standing  in  the  way  of 
the  work  of  God.  Meetings  in  which  these  exercises 
were  not  experienced,  were  regarded  as  cold,  formal, 
and  uninteresting — while  those  in  which  there  was 
much  noise  and  confusion,  much  of  these  bodily  agita- 
tions, were  regarded  as  spiritual,  and  very  profitable. 
The  writer  has  known  pious  men,  under  the  influence 
of  this  fanatical  spirit,  (which  always  grows  up  in  the 
midst  of  these  exercises,)  to  start  on  a  long  journey  to 
preach,  from  what  they  regarded,  as  a  special  impulse 
of  the  Spirit — to  go  into  the  woods  and  get  upon  their 
knees,  when  they  had  lost  their  horses,  and  ask  God 
to  stop  them,  and  direct  them,  so  they  might  find  them 
— and  even  to  attempt  the  working  of  miracles.  In 
these  matters  the  writer  speaks  that  he  does  know,  and 
testifies  that  he  has  seen  and  heard.  And,  indeed,  very 
much  more  of  the  same  extravagant  character,  that  has 
come  under  his  notice,  he  might  testify.  That  persons 
of  poor  opportunities  for  learning  and  information, 
should  be  thus  carried  away,  seems  strange  enough: 
but  how  passing  strange,  that  such  men  as  Wesley  and 
Whitefield  should  give  themselves  up  to  be  led  by  im- 
pulses. 


376  BIOGRAPHY    OP 

Mr.  Wesley,  with  all  his  learning  and  piety,  seems 
to  have  been  fearfully  under  the  influence  of  this  fan- 
atical spirit.  In  his  Journal  for  October  25,  1739,  we 
have  the  following  case:  "I  was  sent  for  to  one  in 
Bristol,  who  was  taken  ill  the  evening  before.  She  lay 
on  the  ground,  furiously  gnashing  her  teeth,  and  after  a 
while,  roared  aloud.  It  was  not  easy  for  three  or  four 
persons  to  hold  her,  especially  when  the  name  of  Jesus 
was  named.  We  prayed  ;  the  violence  of  her  symp- 
toms ceased,  though  without  a  complete  deliverance. 
In  the  evening,  being  sent  for  to  her  again,  I  was  un- 
willing, indeed  afraid,  to  go  ;  thinking  it  would  not 
avail,  unless  some  who  were  strong  in  faith  were  to 
wrestle  with  God  for  her.  I  opened  my  Testament  on 
those  words;  ^I  was  afraid,  and  went  and  hid  thy  tal- 
ent in  the  earth.'  I  stood  reproved,  and  went  imme- 
diately. She  began  screaming  before  I  came  into  the 
room ;  then  broke  out  into  a  horrid  laughter,  mixed 
with  blasphemy,  grievous  to  hear.  One,  [Mr.  Wesley 
means  himself,  I  judge,]  who  from  many  circumstances 
apprehended  a  preternatural  agent  to  be  concerned  in 
this,  asked,  ^  How  didst  thou  dare  to  enter  into  a  chris- 
tian?' was  answered,  SShe  is  not  a  christian.  She  is 
mine.'  Q.  ^  Dost  thou  not  tremble  at  the  name  of 
Jesus  ?'  No  words  followed,  but  she  shrunk  back, 
and  trembled  exceedingly.  Q.  *  Art  thou  not  in- 
creasing thy  own  damnation?'  It  was  faintly  answer- 
ed, *Ay,  ay;'  which  was  followed  by  fresh  cursing 
and  blaspheming.  My  brother  coming  in,  she  cried  out, 
*  Preacher!  Field-preacher!  I  don't  love  field  preach- 
ing.' This  was  repeated  two  hours  together,  with 
spitting  and  all  the  expressions  of  strong  aversion.  We 
left  her  at  twelve,  but  called  again  about  noon,  on  Fri- 
day 27th,  and  now  it  was  that  God  showed  he  heareth 


BARTON    W.    STONE.  377 

prayer.  All  her  pangs  ceased  in  a  moment ;  she  was 
filled  with  peace,  and  knew  that  the  son  of  wickedness 
was  departed  from  her." 

This  is  but  one,  of  a  great  variety  of  cases  of  a  sim- 
ilar character  that  might  be  taken  from  Mr.  Wesley's 
Journal ;  but  this^  with  others  that  have  been  quoted, 
exhibits  a  spirit  of  fanaticism,  to  my  mind,  the  most 
marked.  He  is  disinclined  to  visit  this  lady  the  second 
time,  and  is  reproved  for  his  disinclination  and  unbe- 
lief, by  opening  his  Testament  upon  a  passage  of  Scrip- 
ture !  He  apprehends  from  a  variety  of  circumstances 
she  is  possessed  of  a  devil,  and  under  this  conviction 
he  severely  rebukes  the  evil  spirit  that  possessed  her ; 
and  finally  he,  and  his  brother  succeed,  in  the  name  of 
the  Lord,  in  casting  out  the  demon  !  And  she  is  filled 
with  peace,  and  knows  that  the  son  of  wickedness  is 
departed!  In  another  case  already  referred  to,  while 
Mr.  Wesley  is  walking  round  an  immense  audience, 
where  a  great  work  is  going  on,  and  witnessing  the 
conduct  of  opposers,  his  patience  is  exhausted,  and  he 
prays,  ''0  king  of  glory!  break  some  of  them  in  pie- 
ces ;  but  let  it  be  to  the  saving  of  their  souls !"  Im- 
mediately he  hears  a  noise,  and  looking,  he  sees  one 
Thomas  Skinner,  a  ring-leader  of  the  opposers,  dash- 
ing from  an  opposite  side  of  the  congregation,  the  most 
horrid  looking  human  figure  he  ever  saw,  roaring, 
throwing  his  hands,  and  clapping  them  with  all  his 
force  ;  at  length  he  falls  to  the  ground  as  if  dead.  Here 
Mr.  Wesley,  if  he  means  anything,  means  to  say,  that 
in  answer  to  his  prayer,  to  break  some  of  the  scoflfers 
to  pieces,  God  had,  by  a  special  agency,  broken  this 
Thomas  Skinner,  after  the  fashion  he  describes  !  This 
looks  like  fanaticism,  if  not  presumption. 

In  another  case  to  which  we  have  referred,  he  says, 
2G 


378  BIOGRAPHY    OF 

while  preaching  at  Newgate  he  was  insensibly  led  to 
declare  strongly  and  explicitly  that  God  willeth  that  all 
should  be  saved,  and  to  pray  that  if  this  were  the  truth, 
he  would  bear  witness  to  his  word.  In  answer  to  his 
prayer,  which  he  plainly  intimates  was  the  result  of  a 
divine  impulse,  numbers  fall,  as  if  thunderstruck,  and 
are  soon  converted  through  their  prayers.  And  thus, 
Mr.  Wesley  is  moved  by  a  divine,  insensible  impulse 
to  preach  that  God  willeth  all  to  be  saved ;  and  to  pray 
for  a  confirmation  of  it ;  and  many  fall,  and  are  con- 
verted as  divine  attestations  of  its  truth  !  On  the  even- 
ing of  the  same  day,  he  tells  us,  he  was  again  pressed 
in  spirit  to  declare  that  "  Christ  gave  himself  a  ransom 
for  all."  And  almost  before  we  asked  him  to  set  to  his 
seal,  he  answered.  One  was  so  wounded  by  the  sword 
of  the  Spirit,  that  you  would  have  imagined  she  could 
not  live  a  moment.  But  immediately  she  is  relieved, 
and  loudly  sings  of  his  righteousness.  And  thus  the 
Lord  confirmed  Mr.  Wesley's  call  to  the  ministry,  and 
the  truth  of  his  doctrine  !  But  when  Mr.  W^hitefield 
preached  the  opposite  doctrine,  being  strongly  moved 
thereto  by  some  impulse,  and  persons  fell  and  were 
converted,  would  Mr.  Wesley  allow  these  conversions 
to  be  divine  attestations  of  the  truth  of  Calvinism ! ! 

One  more  case  from  Mr.  Wesley,  and  we  have  done 
with  him  for  the  present.  In  his  Journal  for  April  21, 
1741,  he  says,  "I  explained  in  the  evening  the  33d 
chapter  of  Ezekiel ;  in  applying  which,  I  was  suddenly 
seized  with  such  a  pain  in  my  side  that  I  could  not 
speak.  I  knew  my  remedy,  and  immediately  kneeled 
down.  In  a  moment  the  pain  was  gone  ;  and  the  voice 
of  the  Lord  cried  aloud  to  sinners,  why  will  ye  die,  O, 
house  of  Israel?"  These  cases  speak  for  themselves; 
and  show  most  clearly  that  a  spirit  of  fanaticism  attends 


BARTON    W.    STONE.  379 

these  strange,  and  disorderly  agitations  in  religious  as- 
semblies ;  disposing  those  in  the  spirit  of  them  to  rely- 
too  much  upon  impulses,  and  a  sort  of  special  revela- 
tions. And  it  would  be  very  easy  to  show,  from  Mr. 
Wesley's  Journal,  that  great  disorders,  fearful  declen- 
sions, and  numerous  apostacies,  followed  upon  the  heels 
of  these  excesses.  But  let  us  look  at  this  spirit  of  fan- 
aticism and  censoriousness  as  it  appeared  in  the  history 
of  the  celebrated  Whitefield. 

Professor  Hodge,  in  speaking  of  the  great  revival 
about  1740  in  New-England,  and  other  sections  of  the 
United  States,  says  :  "  There  was  from  the  first  a  strong 
leaven  of  enthusiasm  manifesting  itself  in  the  regard 
paid  to  impulses,  inspirations,  visions,  and  the  pretend- 
ed power  of  discerning  spirits.  Whitefield  was,  espe- 
cially in  the  early  part  of  his  career,  deeply  infected 
with  this  leaven.  He  had  such  an  idea  of  what  the 
Scriptures  mean  by  the  guidance  of  the  Spirit,  that  by 
suggestions,  impressions,  or  sudden  recollections  of 
texts  of  the  Bible,  the  christian's  duty  was  divinely 
revealed,  even  as  to  the  minutest  circumstance,  and 
that,  at  times,  even  future  events  were  thus  made 
known.  On  the  strength  of  such  an  impression  he  did 
not  hesitate  publicly  to  declare,  that  his  unborn  child 
would  prove  to  be  a  son.  Gillies'  Life  of  Whitefield, 
p.  63.  ^  An  unaccountable,  but  very  strong  impres- 
sion,' that  he  should  preach  the  gospel,  was  regarded 
as  a  revelation  of  the  purpose  of  God  respecting  him. 
Whitefield's  account  of  his  own  life,  p.  11.  The 
question  whether  he  should  return  to  England  was  set- 
tled to  his  satisfaction  by  the  occurrence  to  his  mind 
of  the  passage,  'when  Jesus  was  returned,  the  people 
gladly  received  him.'  Journal  from  Savannah  to  Eng- 
land, p.  28.     These  few  examples  are  enough  to  illus- 


380  BIOGRAPHY    OF 

trate  the  point  in  hand."  Professor  Hodge's  History 
of  Presbyterian  Church,  pages  99,  100.  On  pages 
109  and  110  we  have  the  following  account  of  the 
fearful  tendency  of  this  fanatical  spirit,  as  further  de- 
veloped in  Mr.  Whitefield's  course. 

**  It  is  impossible,"  says  Professor  Hodge,  "  to  open 
the  Journals  of  Whitefield  without  being  painfully 
struck,  on  the  one  hand,  with  the  familiar  confidence 
with  which  he  speaks  of  his  own  religious  experience, 
and  on  the  other,  with  the  carelessness  with  which  he 
pronounces  others  to  be  Godly,  or  graceless,  on  the 
slightest  acquaintance  or  report.  Thus  he  tells  us,  he 
called  on  a  clergyman,  (giving  the  initials  of  his  name, 
which,  under  the  circumstances  completely  identified 
him,)  and  was  kindly  received,  but  found  '  he  had  no 
experimental  knowledge  of  the  new  birth.'  Such  inti- 
mations are  slipped  off,  as  though  they  were  matters  of 
indifference.  On  equally  slight  grounds  he  passed 
judgment  on  whole  classes  of  men.  After  his  rapid 
journey  through  New-England,  he  published  to  the 
world  his  apprehension,  ^  lest  many,  nay  most  that 
preach,  do  not  experimentally  know  Christ.'  New-Eng- 
land Journal,  page  95.  After  being  six  days  in  Bos- 
ton, he  recorded  his  opinion,  derived  from  what  he 
heard,  that  the  state  of  Cambridge  College  for  piety 
and  true  godliness  was  no  better  than  that  of  the  Eng- 
lish Universities,  which  elsewhere  he  says,  ^  were  sunk 
into  mere  seminaries  of  paganism  ;  Christ,  or  Christian- 
ity being  scarce  so  much  as  named  among  them.'  Of 
Yale  he  pronounces  the  same  judgment,  saying  of  it 
and  Harvard,  '  their  light  is  now  become  darkness, 
darkness  that  may  be  felt.'  A  vindication  of  Harvard 
was  written  by  the  Rev.  Edward  Wigglesworth,  a  man 
*  so  conspicuous  for  his  talents,  and  so  exemplary  for 


BARTON  W.  STONE.  381 

every  christian  virtue,'  that  he  was  unanimously  chosen 
the  first  Hollis  Professor  of  Divinity  in  the  College. 

"  The  president  of  Yale,  at  that  time,  was  the  Rev. 
Dr.  Clap,  an  orthodox,  and  learned  man,  *  exemplary 
for  piety,'  and  zealous  for  the  truth.  Allen's  American 
Biographical  Dictionary.  Whitefield  was  much  in  the 
habit  of  speaking  of  ministers  as  being  unconverted,  so 
that  the  consequence  was,  that  in  a  country  where  '  the 
preaching  and  conversation  of  far  the  bigger  part  of 
the  ministers  were  undeniable,  as  became  the  gospel, 
such  a  spirit  of  jealousy  and  evil  surmising  was  raised 
by  the  influence  and  example  of  a  young  foreigner, 
that  perhaps  there  was  not  a  single  town,  either  in  Mas- 
sachusetts or  Connecticut,  in  which  many  of  the  people 
were  not  so  prejudiced  against  their  pastors  as  to  be 
rendered  very  unlikely  to  be  benefited  by  them."  Let- 
ter to  the  Rev.  George  Whitefield  by  Edward  Wig- 
glesworth,  in  behalf  of  the  Faculty  of  Harvard  Col- 
lege, 1745.  "  This  is  the  testimony  of  men,  who  had 
received  Mr.  Whitefield,  on  his  first  visit,  with  open 
arms.  They  add  that  the  effect  of  his  preaching,  and 
of  that  of  Mr.  Tennant  was,  that  before  he  left  New- 
England,  ministers  were  commonly  spoken  of  as  Phari- 
sees and  unconverted."     Ibid.  p.  60. 

We  may  now  notice  the  operation  of  this  spirit  in 
others,  as  set  forth  on  pages  100,  101,  by  the  same 
author:  **  In  Whitefield  there  was  much  to  counteract 
this  spirit,  which  in  others  produced  its  legitimate  ef- 
fects. When  Davenport  was  asked  by  the  Boston  min- 
isters the  reason  of  many  of  his  acts,  his  common  reply 
was,  *  God  commanded  me.'  When  asked  whether  he 
was  inspired,  he  answered,  ^  They  might  call  it  inspi- 
ration, or  what  they  pleased.'  The  man  who  attended 
him,  he  called  his  armor-bearer,  because  he  was  led  to 


382  BIOGRAPHY   OF 

take  him  as  a  follower,  by  opening  on  the  story  of  Jon- 
athan and  his  armor-bearer.  He  considered  it  also  as 
revealed,  that  he  should  convert  as  many  persons  at  a 
certain  place,  as  Jonathan  and  his  armor-bearer  slew 
of  the  Philistines."  Chauncey's  Seasonable  Thoughts, 
pages  196-8. 

*'  This  was  only  one  of  the  forms  in  which  this  spirit 
manifested  itself.  Those  under  its  influence  pretended 
to  a  power  of  discerning  spirits,  of  deciding  at  once 
who  was,  and  who  was  not  converted  ;  they  professed 
a  perfect  assurance  of  the  favor  of  God,  founded  not 
upon  Scriptural  evidence,  but  inward  suggestion.  It  is 
plain,  that  when  men  thus  give  themselves  up  to  the 
guidance  of  secret  impressions,  and  attribute  divine 
authority  to  suggestions,  impulses,  and  casual  occur- 
rences, there  is  no  extreme  of  error  or  folly  to  which 
they  may  not  be  led.  They  are  beyond  the  control  of 
reason,  or  the  word  of  God.  They  have  a  more  direct 
and  authoritative  communication  of  the  divine  will  than 
can  be  made  by  any  external  and  general  revelation. 
They  of  course  act  as  if  inspired  and  infallible.  They 
are  commonly  filled  with  spiritual  pride,  and  a  bitter 
denunciatory  spirit.  All  these  results  were  soon  mani- 
fested, during  this  revival  [about  1740.]  If  an  honest 
man  doubted  his  conversion  he  was  declared  unconver- 
ted. If  any  one  was  filled  with  great  joy,  he  was  pro- 
nounced a  child  of  God.  These  enthusiasts  paid  great 
regard  to  visions  and  trances,  and  would  pretend  in 
them  to  have  seen  heaven  or  hell,  and  particular  per- 
sons in  the  one  or  the  other.  They  paid  more  attention 
to  inward  impressions  than  to  the  word  of  God."  If 
then,  such  men  as  the  pious  and  learned  Wesley,  White- 
field  and  others,  believed  so  strongly  in  visions,  dreams, 
impulses,  suggestions  of  the  spirit,  need  we  wonder  at 


BARTON    W.    STONE.  383 

the  exhibition  of  this  spirit  in  the  wildest  forms  of  fan- 
aticism among  the  more  ignorant  on  camp-meeting  oc- 
casions and  others,  where  such  spirit  is  encouraged  and 
sought  after  ?  And  should  we  wonder  at  the  marvel- 
ous accounts  that  have  so  often  been  related,  (in  former 
years  more  especially,)  in  the  shape  of  religious  expe- 
riences, in  which  the  subjects  of  them  imagined  they 
saw  Christ,  and  heaven  and  hell — heard  voices  &c  ? 
Certainly  not. 

In  view  then  of  the  fanatical,  bitter,  and  censorious 
spirit  which  often  associates  itself  with  these  bodily  agita- 
tions, and  is  highly  promotive  of  them,  the  writer  is 
decidedly  opposed  to  them. 

Having  now  given  a  brief  history  of  these  strange 
bodily  agitations,  as  they  have  appeared  in  association 
with  Christianity,  both  in  the  Old  World  and  the  New; 
having  given  the  views  in  regard  to  them,  of -such  men 
as  Wesley,  Whitefield,  Erskine,  Edwards,  Richard 
Watson,  and  Professor  Hodge;  and  having  presented 
several  reasons  why  we  are  opposed  to  them,  we  come 
now  to  a  most  important  practical  inquiry,  viz:  the 
true  source  of  these  exercises,  as  associated  with  reli- 
gion. We  have  seen  that  Wesley,  Whitefield,  Erskine, 
Edwards,  Watson,  and  others,  have  countenanced  them 
as  tokens  of  the  divine  favor.  That  Professor  Hodge 
takes  a  decided  stand  against  them,  as  the  offspring  of 
natural  causes,  and  as  wholly  resolvable  into  an  "infec- 
tious nervous  disease  ;"  as  injurious  to  the  best  interests 
of  religion,  and  discountenanced  by  the  plainest  teach- 
ings of  the  Scriptures.  We  have  seen  that  enthusiasm 
and  fanaticism,  in  their  wildest  shapes,  have  attended 
them — that  jealousy,  envy,  hatred,  evil  surmisings,  bit- 
ter revilings,  heart-burnings,  unholy  schisms  and  strifes, 
have  followed  close  in  their  train — that  spiritual  pride, 


384  BIOGRAPHY   OF 

censoriousness,  a  Pharisaic  disposition,  and  a  spirit  that 
trusts  too  much  in  suggestions,  impulses,  and  conse- 
quently, that  underrates  the  word  of  God,  is  often 
associated  with  them.  We  have  seen  that  to  regard 
them  as  tokens  of  the  divine  favor,  is  of  the  essence 
of  fanaticism — that  to  suppose  they  are  divine  attesta- 
tions of  the  truth  of  any  dogma,  is  the  most  consum- 
mate nonsense,  not  to  say  presumption.  We  have  also 
seen,  that  the  gospel  as  presented  by  the  Apostles  never 
produced  such  results ;  and  that  consequently,  the  gos- 
pel, presented  as  it  should  be,  will  never  produce  them. 
But  as  they  have  been  superinduced  by  the  preaching 
of  Calvinists  and  Arminians  of  almost  every  sect,  may 
it  not  be,  that  there  is  some  capital  error  that  is  com- 
mon to  them  all,  which  is  suited,  in  favorable  circum- 
stances, to  produce  them  ? 

This  is  our  decided  conviction.  And  we  now  with 
all  plainness,  assert,  that  in  our  judgment  this  error  re- 
lates to  justification,  or  the  doctrine  of  pardon.  We 
would  not  be  misunderstood  here.  We  do  not  mean 
to  say,  that  what  is  called  orthodoxy  on  this  subject,  is 
at  fault,  as  to  the  grounds  of  pardon.  So  far  as  it  teaches 
that,  without  the  shedding  of  blood,  there  is  no  remis- 
sion— that  we  are  justified  freely  by  his  grace,  through 
the  redemption  that  is  in  Christ  Jesus — that  we  have 
redemption  in  his  blood,  even  the  forgiveness  of  sins — 
that  the  blood  of  Jesus  purges  the  conscience — cleanses 
from  all  sin — it  occupies  the  true  ground.  But  we  do 
mean  to  assert,  most  distinctly,  that  it  is  seriously  at 
fault,  as  to  the  means  of  enjoying  an  assurance — scrip- 
tural assurance,  of  that  great  blessing.  Every  thing  in 
orthodoxy,  whether  Calvinistic  or  Arminian,  is  out  of 
joint  here.  All  is  at  loose  ends — nothing  definite.  Pen- 
itents are  taught  to  strive,  and  seek  after  some  undefined 


BARTON    W.    STONE.  385 

and  undefinable  influence  or  operation  of  the  Spirit,  by 
which  they  may  know  they  are  pardoned,  and  accepted 
of  God.  Their  imagination  is  addressed  and  set  at  work 
to  conjure  up,  what  that  something  they  are  in  search 
ot  may  be  ;  and  what  they  may,  or  may  not  regard  as 
proper  evidence  of  pardon.  Suppose  from  a  clear  view 
of  His  goodness,  they  feel  that  they  love  God  because 
he  first  loved  them, — and  that  they  love  the  Saviour 
who  has  died  to  redeem  them ; — this  alone  can  be  no 
satisfactory  evidence  of  pardon — for  pardon  is  not  love, 
nor  is  love  an  evidence  that  they  who  possess  it,  are 
pardoned.  What  is  called  regeneration,  or  a  change  of 
heart,  is  no  evidence  of  pardon,  for  it  is  wholly  distinct 
from  it,  and  always  goes  before  it.  Indeed  so  far  from 
its  being  an  evidence  of  pardon,  it  is  only  a  preparation 
for  it.  True  penitents  then,  under  orthodox  teaching, 
have  no  definite  criteria  by  which  to  assure  themselves 
of  their  pardon.  They  have  no  better  evidence,  than 
strong  impressions,  impulses,  suggestions,  feelings,  or 
the  agreement  of  their  exercises  of  mind,  with  those  of 
others,  and  thus  trusting  to  such  uncertain  evidences, 
"  measuring  themselves  by  themselves  and  comparing 
themselves  among  themselves,"  they  have  no  rational  or 
scriptural  assurance  of  pardon,  and  by  apostolic  authority 
are  pronounced  unwise.  Here  then,  in  this  vague,  un- 
defined, and  undefinable  notion  of  orthodoxy,  where  ev- 
erything is  left  to  conjecture,  to  impulse,  to  mere  feeling 
to  imagination,  we  have  found  an  adequate  cause  of  all 
these  extravagances  of  which  we  are  speaking  :  and  that 
therefore  we  may  not  wonder  that  persons  of  fervid  im- 
aginations, and  nervous  temperaments,  under  the  influ- 
ence of  this  notion  become  the  victims  of  every  vagary, 
every  strong  impression,  or  impulse  of  the  mind — and 
are  led  by  an  ignis  fataus  through  all  the  marshes  and 
2H 


386  BIOGRAPHY    OF 

swamps,  and  quagmires  of  religious  enthusiasm,  and  fan- 
aticism in  their  strangest  and  wildest  forms.  Here  we 
have  found  a  fountain  opened,  in  the  land  of  orthodoxy, 
from  which  flow  out,  in  various  districts,  these  evil 
streams. 

Does  any  one  say  we  are  doing  orthodoxy  (so  called) 
injustice  ?  Heaven  knows,  we  intend  it  not.  We  would 
scorn  to  do  injustice  to  any  one.  We  have  no  quarrel 
with  the  friends  of  orthodoxy.  We  will  learn  of  them 
when  we  can,  and  we  would  on  this  question,  if  possi- 
ble, teach  them  the  way  of  the  Lord  more  perfectly. 
We  write  not  for  victory.  We  would  write  in  view  of 
the  grave,  and  of  the  judgment  seat  of  Christ.  We 
would  write  for  eternity.  Let  us  see  then,  if  we  have 
done  orthodoxy  injustice.  Does  it  assert  that  such  as 
believe  on  Christ  are  not  condemned,  are  pardoned  ? 
Admit  it ;  and  what  then  ?  Is  there  anything  definite  on 
the  question  of  pardon  here?  It  will  not  do  to  build  a 
theory  upon  a  sentence  in  itself  vague,  taken  from  the 
connexion  of  Scripture.  I  ask  then,  how  is  a  man  to  know 
by  mere  faith  that  God  has  pardoned  his  sins  ?  How  can 
he  decide  that  he  has  just  faith  enough  to  authorize  him 
to  appropriate  the  promise  of  pardon  ?  Orthodoxy  affirms 
that  the  language,  "  he  thatbelieveth  on  him  is  not  con- 
demned," is  so  clear,  in  proof  of  the  position,  that  be- 
lievers are  pardoned  without  baptism,  that  no  criticism 
can  evade  it. 

Let  us  see  what  can  be  done.  This  same  John,  who 
has  recorded  the  text  which  asserts  that  "  he  that  be- 
lieveth  on  him  is  not  condemned,"  has  also,  in  chapter 
xii,  42,  43,  spoken  these  words  :  "  Nevertheless  among 
the  chief  rulers  also  many  believed  on  him,  but  because 
of  the  Pharisees  they  did  not  confess  him,  lest  they 
should  be  put  out  of  the  synagogue  ;  for  they  loved  the 


BARTON    W.    STONE.  387 

praise  of  men  more  than  the  praise  of  God."  Here  the 
inspired  writer  affirms  that  many  of  the  rulers  believed 
on  Jesus;  and  orthodoxy  affirms  that  ''  every  believer  in 
Christ,  is  pardoned."  Then  these  rulers  were  pardon- 
ed I  Yes,  orthodoxy  affirms  they  were  pardoned,  though 
they  loved  the  praise  of  men,  and  refused  to  confess  the 
Saviour,  and  though  the  Saviour  has  declared,  he  will 
deny  those,  before  his  Father,  who  will  not  confess  him 
before  men  I  !  But  if  orthodoxy,  to  avoid  this  dilemma, 
asserts  that  the  faith  of  the  rulers  was  not  of  the  right 
stamp,  the  position  that  faith  is  the  evidence  of  pardon 
is  abandoned:  for  this  view  of  the  subject  requires  that 
we  look  after,  and  be  able  to  distinguish  the  true  crite- 
ria of  the  right  sort  of  faith :  and  among  these,  baptism 
might  find  place.  The  question  of  pardon,  then,  is  still 
involved  in  uncertainty.  For  we  repeat,  according  to 
orthodoxy,  no  man  can  satisfactorily  decide  whether  he 
has  the  right  sort  of  faith,  and  enough  of  it,  to  entitle 
him  to  appropriate  the  promise  of  pardon. 

But  to  show  still  more  clearly  that  orthodoxy  is  out 
of  joint  here,  and  that  we  do  not  misrepresent  it,  we  ap- 
peal to  facts.  A  few  matters  of  fact,  Avell  established, 
in  regard  to  any  question,  are  worth  more  than  a  thou- 
sand plausible  theories. 

1.  In  the  first  place.  It  is  a  fact,  that  under  the  most 
approved  teaching  of  orthodoxy,  persons,  w4io  have 
given  the  most  unequivocal  evidence  of  their  sincerity, 
have  struggled  for  days,  weeks,  and  sometimes  years, 
before  they  have  got  through,  as  it  is  styled,  or  before 
they  obtained  what  they  were  willing  to  regard  as  an 
evidence  of  pardon. 

2.  It  is  also  a  fact,  that  under  apostolic  direction  it 
was  not  thus.  There  is  no  evidence  that  any,  who  had 
apostolic  instruction,  in  regard  to  the  way  of  salvation, 


388  BIOGRAPHY    OF 

and  who  sincerely  desired  to  be  saved,  even  went  one 
day  without  the  blessing  of  pardon.  Witness  those  on 
the  day  of  Pentecost,  who  were  pierced  to  the  heart, 
and  said  unto  Peter,  and  to  the  rest  of  the  Apostles,  Men 
and  brethren,  what  shall  we  do  ?  They  are  told  what  to 
do — they  do  it,  and  rejoice  in  the  pardoning  mercy  of 
God.  The  Samaritans,  when  they  believed  Philip 
preaching  the  things  concerning  the  kingdom  of  God, 
and  the  name  of  Jesus  Christ,  were  baptized  both  men 
and  women  ; — and  there  was  great  joy  in  that  city. 

The  Ethiopian,  though  he  was  quite  ignorant  of  the 
Jews'  religion,  and  consummately  ignorant  of  Christianity, 
yet  after  hearing  one  discourse  from  Philip,  says  :  See 
here  is  water,  what  doth  hinder  me  to  be  baptized  ?  And 
Philip  said.  If  thou  believest  with  all  thine  heart,  thou 
mayest.  He  said,  I  do  believe  that  Jesus  Christ  is  the  Son 
of  God.  'Tis  enough ;  the  chariot  stands  still — both 
Philip  and  the  Eunuch  descend  into  the  water,  and 
Philip  baptizes  him,  and  when  they  were  come  up  out  of 
the  water,  the  Eunuch  goes  on  his  way  rejoicing  in  the 
assurance  of  pardon.  The  licentious  Corinthians,  we 
are  told,  hearing,  believed,  and  were  baptized.  Saul  of 
Tarsus,  though  he  had  been  the  chief  of  sinners,  yet 
when  Ananias  is  sent  to  him,  to  tell  him  words  whereby 
he  might  be  saved,  might  enjoy  pardon,  arose,  and  was 
baptized,  and  washed  away  his  sins,  calling  upon  the 
name  of  the  Lord.  The  Philippian  jailor,  havingheard 
one  gospel  discourse  after  midnight,  is  baptized,  he  and 
all  his  straightway,  and  rejoices  in  the  assurance  of  par- 
don, with  all  his  house.  These  palpable  facts  show  that 
under  orthodox  teaching  persons  have  much  more  diffi- 
culty, in  obtaining  an  evidence  of  pardon,  than  they  had 
under  the  instructions  of  the  Apostles.  The  conclusion 
therefore,  is  fair,  that  orthodoxy  does  not  present  this 


BARTON    W.    STONE.  389 

subject  in  the  same  simple,  intelligible  style  as  did  the 
Apostles.  Orthodoxy,  because  of  its  obscurity  and 
vagueness  on  this  question,  keeps  penitent  persons  strug- 
gling for  months  together,  for  that,  which  the  gospel  be- 
stows at  once. 

3.  Our  third  fact  is,  that  the  means  commonly  used 
by  the  orthodox  to  bring  persons  into  the  enjoyment  of 
a  sense  of  pardon,  prove,  that  they  believe,  God  in  some 
mystical  way  gives  the  penitent  a  secret  touch  of  his 
Spirit,  by  which  He  speaks  peace  to  his  soul,  or  by  some 
strong  impression,  or  by  applying  some  Scripture  season- 
ably to  his  case,  gives  him  deliverance. 

Dr.  Gill  says,  in  his  '  Body  of  Divinity,'  on  the  word 
pardon,  "  The  Spirit  pronounces  the  sentence  of  it  in 
the  conscience."  Hence,  when  persons  become  con- 
cerned about  their  salvation,  at  the  meetings  of  the  lead- 
ing parties,  they  are  invited  to  come  to  the  altar,  or  anx- 
ious-seat, and  exhorted  to  pray  for  a  manifestation  of 
the  Spirit,  an  evidence  of  pardon — to  look  up  to  God, 
to  be  delivered  from  their  burden — to  listen  for  the  still 
small  voice  of  the  Spirit  to  speak  peace  to  their  souls. 
And  while  thus  engaged  for  themselves,  they  hear  their 
teachers,  it  may  be,  praying  to  God  to  send  down  pow- 
er, converting  power — to  baptize  them  with  the  Holy 
Ghost  and  fire — to  show  them  the  worst  of  their  condi- 
tion— that  they  are  *'  hair  hung,  and  breeze-shaken  over 
hell" — to  give  them  the  Spirit  to  witness  with  their 
spirits  that  they  are  the  children  of  God — that  their  sins 
are  forgiven — to  apply,  by  the  Holy  Spirit,  the  blood 
of  Christ  to  their  consciences,  to  take  away  their  sins. 

Now  we  ask,  if  the  scenes  of  this  character,  which  are 

witnessed   upon    camp-meeting  occasions  —  and   even 

among  the  more  orderly  Presbyterians  and  Baptists,  upon 

occasions  of  great  religious  excitement,  do  not  all  pro- 

2h* 


390  BIOGRAPHY    OF 

ceed  upon  the  notion,  that  the  penitent  is  to  expect  some 
mystic,  undefinable  touch,  or  impulse  of  the  Spirit,  by 
which  he  may  know,  his  sins  are  forgiven  ?  Do  they 
not  continue  in  prayer  for  the  salvation,  the  deliverance 
of  the  mourners  for  hours  together  ?  But  why  do  this,  if 
there  is  no  sense  of  pardon  to  be  obtained  in  this  way  ? 
If  this  view  of  Justification,  put  forth,  and  acted  upon, 
as  it  often  is,  upon  camp-meeting  occasions,  where  there 
is  great  excitement,  is  not  the  hot-bed  of  religious  en- 
thusiasm and  fanaticism,  we  have  no  adequate  concep- 
tions of  the  subject.  We  have  said,  that  the  orthodox 
sects,  in  common,  hold  this  notion  of  pardon,  which,  in 
favorable  circumstances,  is  promotive  of  all  sorts  of  ex- 
travagances, in  religion.  But  it  is  not  hence  to  be  infer- 
red, that  we  regard  them  as  all  alike  enthusiastic  or  fa- 
natical. In  this  respect  there  is  a  wide  difference  be- 
tween modern  Baptists  and  Methodists — and  perhaps 
some  considerable  difference  between  the  Baptists  and 
Presbyterians — and  a  still  greater  difference  between 
these,  and  the  more  stern  and  rigid  sects  of  Associate 
Presbyterians  and  Associate  Reformed  Presbyterians, 
and  others  of  like  stamp.  Now  while  these  last  hold 
the  notion  of  Justification,  in  some  mystic  way,  yet  their 
peculiar  notions  in  regard  to  the  use  of  means,  together 
with  their  scriptural  views  of  decency  and  good  order, 
in  their  public  assemblies,  save  them  from  the  excesses 
of  which  we  speak. 

So  among  the  Baptists  and  Presbyterians,  this  notion 
of  pardon  is  modified  in  its  influences  by  their  views  of 
order,  and  good  behavior,  in  the  house  of  God.  But  to 
return  from  this  digression.  We  have  said,  in  effect, 
that  the  means  employed  by  the  popular  sects,  to  bring 
penitents  into  the  enjoyment  of  the  blessing  of  pardon, 
prove  that  they  wholly  misapprehend  the  subject.    They 


BARTON    W.    STONE.  391 

speak  of  it,  as  if  it  were  something  to  be  known  by  feel- 
ing, or  impulse.  Now  we  affirm,  that  the  Apostles  never 
used  such  means,  because  they  took  no  such  view  of 
the  subject.  Let  me  not  be  misunderstood  here.  We 
believe  most  sincerely  in  praying  for  all  men,  and  cer- 
tainly for  penitents.  But  we  deny  that  the  Apostles  ever 
called  penitents  together  to  pray  that  their  sins  might 
be  remitted — that  they  might  receive  the  evidence  of 
pardon  by  some  mystic  influence  of  the  Spirit — or,  that 
they  ever  taught  penitents  thus  to  pray.  They  taught 
the  three  thousand  to  repent  and  be  baptized,  for  the  re- 
mission of  sins — the  Samaritans  upon  believing,  are 
baptized  forthwith — so  of  the  Ethiopian — of  the  Corin- 
thians— the  Jailor  and  his  household — there  was  no 
waiting  for  a  dream,  a  vision,  an  impulse,  a  mystic 
touch  of  the  Spirit, — no  falling  into  trances  and  convul- 
sions, and  coming  out  shouting — nothing  of  all  this, 
which  has  so  naturally  attended  the  common  notion  of 
justification,  where  the  common  machinery  of  revivals 
is  brought  to  bear.  No. — But  as  soon  as  they  were  told 
what  to  do,  they  obeyed,  and  rejoiced  in  the  pardoning 
love  of  God. 

4.  It  is  a  fact,  that  orthodoxy  uses  a  phraseology  on 
this  subject  very  different  from  the  style  of  the  New- 
Testament  ;  which  shows  that  it  gives  no  satisfactory  as- 
surance of  pardon.  The  most  pious  among  them  can 
only  hope  they  are  pardoned.  They  speak  much  of 
their  hope  that  God,  for  Christ's  sake,  has  forgiven  their 
sins.  The  very  orthodox,  and  pious  John  Newton  (I 
think,)  thus  sings  his  doubts : 

"  'Tis  a  point  I  long  to  know, 

Oft  it  causes  anxious  thought ; 
Do  I  love  the  Lord  or  no  ? 

Am  I  his,  or  am  I  not  1 


BIOGRAPHY    OF 

If  I  pray,  or  sing-,  or  read, 

Sin  is  mixed  with  all  I  do; 
You  that  love  the  Lord  indeed, 

Tell  me,  is  it  thus  with  you  1" 

This  is  the  true  spirit  of  orthodoxy,  and  this  is  the  best 
it  can  do  for  its  votaries.  We  do  contend,  therefore, 
that  the  good  old-fashioned  Baptist  who  talks  of  his 
hope  of  pardon,  is  much  more  consistent  with  ortho- 
doxy than  those,  w^ho,  while  they  lay  the  foundation  of 
doubting,  speak  confidently  of  their  pardon.  This  being 
true,  it  is  not  at  all  strange,  that  many  pious  persons  who 
take  this  ground  should  regard  doubting  as  one  of  the 
strongest  evidences  of  evangelical  faith  !!  Enough,  we 
think,  has  now  been  said  in  regard  to  the  phraseology 
of  orthodoxy  on  the  subject  of  pardon,  to  show  that  it 
gives  no  satisfactory  assurance  of  that  great  blessing. 
But  we  have  also  said,  that  it  uses  a  style  of  speaking 
very  different  from  New-Testament  style. 

Let  us  now  look  at  the  proof.  The  first  christians 
speak  of  their  justification — their  salvation,  in  the  lan- 
guage of  certainty.  They  never  speak,  or  are  spoken 
of,  in  the  dubious  style  of  orthodoxy.  They  are  said 
to  be  "made  free  from  sin," — to  be  "justified  freely  by 
his  grace," — to  be  saved — to  have  "redemption  in  the 
blood  of  Christ,  even  the  forgiveness  of  sins."  Ad- 
dressing his  son  Titus,  Paul  says,  "according  to  his 
mercy  he  hath  saved  us."  Of  the  Ephesians  he  says, 
"by  grace  are  ye  saved."  Writing  to  his  son  Timo- 
thy, he  says,  "w^ho  hath  saved  us."  The  christians  in 
the  dispersion,  addressed  by  Peter,  had  received  the 
end  of  their  faith,  "  the  salvation  of  their  souls."  They 
are  urged  by  Peter,  in  his  second  Letter,  to  add  to 
their  faith  all  the  graces  that  adorn  and  perfect  the 
christian  character,  that  they  may  not  be  slothful,  nor 


BARTON    W.     STONE.  393 

unfruitful  members  of  the  church.  But  he  tells  them 
at  the  same  time,  if  they  fail  to  make  these  additions 
to  their  faith — if  they  lack  these  things,  they  will  be- 
come blind,  and  forget  that  they  were  purged  from  their 
old  sins-. 

The  first  christians  then  were  pardoned,  and  knew 
they  were  pardoned ;  and  therefore  never  spoke  in  the 
style  of  uncertainty  on  the  subject.  Now  then,  we 
have  seen  that  while  the  votaries  of  orthodoxy  use  a 
style  of  speaking,  in  regard  to  their  acceptance  with 
God,  and  in  reference  to  the  pardon  of  their  sins,  which 
shows  they  are  left  in  doubt,  the  first  christians  under 
Apostolic  instruction  speak  in  the  language  of  joyful 
certainty  on  this  subject.  This  conclusion  then  is  inev- 
itable, that  orthodoxy  does  not  present  this  subject  pre- 
cisely as  did  the  Apostles. 

5.  Once  more.  It  is  a  fact  that  orthodoxy  makes 
the  assurance  of  pardon  to  depend  upon  an  emotion,  an 
impulse,  a  feeling,  an  inward  impression,  a  dream  or 
vision,  or  something  of  the  sort.  Is  this  disputed. 
Let  facts  speak.  An  individual  presents  himself  to  the 
Session  of  the  Presbyterian  Church  for  membership ;  or 
to  the  Baptist  Church,  as  the  case  may  be.  He  is  ex- 
amined after  this  fashion.  "Have  you  seen  and  felt 
yourself  to  be  a  great  sinner,  exposed  to  the  wrath  of 
God  ?  Have  you  been  led  to  mourn  over  and  deeply 
repent  of  your  sins?  Have  you  renounced  all  depend- 
ance  upon  yourself  or  any  thing  you  can  do,  and  have 
you  thrown  yourself  wholly  on  the  mercy  of  God  for 
salvation,  through  the  blood  of  the  Atonement — the  sac- 
rifice of  Christ?  Do  you  hate  sin,  and  love  holiness? 
Do  you  love  God,  his  word,  his  people  ?  And  do  you 
hope  your  sins  are  forgiven  ?"  Now  I  ask,  if  such 
questions  as  these  are  answered  affirmatively,   is  the 


394  BIOGRAPHY    OF 

applicant  regarded  as  a  pardoned  person  ?  Certainly. 
But  on  what,  I  beseech  you,  better  than  an  emotion,  a 
suggestion,  an  impulse,  a  feeling,  a  dream,  or  a  vision, 
does  his  assurance  of  pardon  rest?  Does  it  grow  out 
of  his  deep  sense  of  guilt  before  God  ?  This  is  a  feel- 
ing. Does  it  originate  from  a  consciousness  that  he 
loves  God,  because  of  his  great  love  to  him  ; — a  con- 
sciousness that  he  loves  holiness,  loves  the  word  of  God, 
and  his  people?  This  is  feeling.  Does  he  rest  it  in 
that  deep  poverty  of  spirit,  that  utter  helplessness  of 
which  he  is  conscious,  or  a  spirit  that  disposes  him  to 
cast  himself  upon  the  mercy  of  God  for  salvation.  'Tis 
all  feeling.  If  you  ask  him  on  what  he  bases  his  hope 
of  pardon,  he  tells  the  exercises  of  his  mind — how 
deeply  he  felt  the  burden  of  his  guilt,  and  how  sensibly 
he  felt  it  removed  ;  and  how  happy  he  felt  afterwards. 
So  that  his  experience  amounts  to  a  mere  recital  of  his 
feelings,  good  and  bad. 

But  in  opposition  to  the  notion  that  a  satisfactory  as- 
surance of  pardon  can  be  obtained  by  feeling,  we  af- 
firm, and  will  undertake  to  prove,  that  the  thing  is  im- 
possible. What!  a  man  know  he  is  pardoned  by 
feeling !  If  a  man  loves,  or  hates — is  envious,  or  ma- 
licious, he  knows  it  by  feeling.  If  he  is  filled  with 
peace  and  joy,  or  grief  and  heaviness,  he  knows  it  all 
by  feeling.  If  he  believes  in  Jesus  Christ,  he  is  con- 
scious of  it.  If  his  heart  is  changed  from  the  love  of 
sin  to  the  love  of  holiness,  he  knows  it  by  feeling.  All 
these  are  matters  that  may  be  known  by  feeling.  But 
to  suppose  that  one  can  know  his  sins  forgiven  by  feel- 
ing, implies  a  misapprehension  of  the  whole  subject. 
What  is  pardon  ?  Is  it  a  feeling  ?  good  or  bad  ?  Is  it 
something  done  in  a  man,  that  he  may  know  it  by  feel- 
ing ?     Certainly  not.     Pardon  is  an  act  of  God's  free 


BARTON    W.    STONE.  395 

grace,  in  which  he  blots  out  all  our  sins  and  accepts  us 
into  favor,  through  the  redemption  that  is  in  Christ  Je- 
sus. To  illustrate  : — Suppose  I  have  committed  some 
flagrant  offence  against  a  good  neighbor.  I  am  deeply- 
affected  in  view  of  the  impropriety  and  wickedness  of 
my  conduct  in  the  case.  I  know  my  neighbor  is  a  man 
of  great  goodness  of  heart — that  he  is  ever  ready  to 
forgive  an  injury.  But  will  all  my  sorrow  for  my  sin, 
my  love  for  my  neighbor  on  account  of  his  amiability, 
and  my  confidence  in  his  readiness  to  forgive  me,  afford 
me  assurance  that  he  has  pardoned  me  ?  Certainly  not. 
The  thing  is  absurd.  I  can  never  know  that  he  has 
pardoned  me,  only  by  his  own  word  to  that  effect.  Nor 
can  we  know  that  God  in  Christ  hath  forgiven  our  sins, 
only  by  divine  testimony.  But  where  is  that  testimony 
to  be  found  ?  He  speaks  no  more  in  visions  or  dreams, 
or  by  Urim  and  Thummim.  He  speaks  no  more  by 
Prophets,  his  Son,  nor  by  Apostles,  personally.  How 
then  are  we  to  hear  his  voice  on  this  subject?  The 
answer  is — in  his  word — the  New  Covenant,  sealed 
with  the  blood  of  Christ.  Here  is  fully  developed  that 
glorious  scheme,  in  which  God  is  just,  as  well  as  mer- 
ciful, when  he  pardons  him  who  believes  in  Jesus. 

But  is  the  penitent  left  to  mere  feelings  and  frames  to 
determine  this  most  important  of  all  questions,  the  for- 
giveness of  his  sins?  Is  every  thing  uncertain  and 
doubtful  here  ?  What  a  reflection  upon  the  divine  wis- 
dom and  benevolence  to  think  it !  Nay  verily — the  way- 
faring man,  though  a  simpleton,  need  not  err.  The 
Apostles  have  used  great  plainness  of  speech  upon  this 
subject.  Let  us  see.  Faith  is  necessary  to  pardon. 
But  is  faith  all?  How  then  is  a  man  to  know  when  he 
has  the  right  sort  of  faith,  and  enough  of  it?  Is  it  not 
rather  faith,  as  it  works  by  love — faith  which  shows  the 


396  BIOGRAPHY    OF 

penitent  the  holiness  of  God,  and  his  own  pollution — 
as  it  displays  to  him  the  boundless  love  of  God  in  the 
gift  of  his  Son,  and  as  it  kindles  in  his  heart  a  flame  of 
love  to  his  Heavenly  Father  who  made  him — to  his 
Saviour,  who  died  to  redeem  him  ?  Surely  this  is  not 
faith  alone.  But  to  know  his  sins  forgiven,  he  must  not 
only  thus  believe,  but  he  is  required  to  confess  with  his 
mouth  the  faith  of  his  heart.  **  If  thou  shalt  confess 
with  thy  mouth  the  Lord  Jesus,  and  believe  in  thy 
heart  that  God  hath  raised  him  from  the  dead,  thou 
shalt  be  saved ;  for  with  the  heart  man  believeth  unto 
righteousness,  and  with  the  mouth  confession  is  made 
unto  salvation."  But  is  it  still  insisted  that  he  who  be- 
lieves with  the  heart — who  has  experienced  the  change 
which  orthodoxy  denominates  regeneration,  is  pardon- 
ed ?  We  ask  where  is  the  authority  for  such  a  conclu- 
sion ?  A  change  of  heart  is  not  pardon,  nor  is  it  an 
evidence  of  pardon.  Was  not  the  heart  of  the  prodi- 
gal son  changed  in  regard  to  his  father,  when  he  said, 
*'  How  many  hired  servants  of  my  father  have  bread 
enough,  and  to  spare,  and  I  perish  with  hunger?  I 
will  arise  and  go  to  my  father,  and  say.  Father,  I  have 
sinned  against  Heaven  and  in  thy  sight,  and  am  no 
more  worthy  to  be  called  thy  son,  make  me  as  one  of 
thy  hired  servants?"  Most  certainly  his  heart  was  thor- 
oughly changed.  With  a  very  different  heart,  indeed, 
bad  he  left  home  ;  but  he  came  to  himself.  But  though 
his  heart  is  changed,  and  he  loves  his  father,  and  under 
the  influence  of  that  love  is  resolved  to  return,  is  he 
pardoned?  Certainly  not.  His  change  of  purpose 
and  heart  disposes  him  to  return  to  his  father,  that  he 
may  be  pardoned.  For  without  the  favor  of  pardon  he 
could  not  hope,  even  for  the  place  of  a  servant. 

To  have  gospel  assurance  of  pardon  then,  the  peni- 


BARTON   W.    STONE.  397 

tent  must  be  baptized  for  the  remission  of  his  sins — 
calling  on  the  name  of  the  Lord.  We  are  not  here  ar- 
guing the  question  of  baptism  for  remission.  We  are 
rather  taking  it  for  granted  ;  satisfied  as  we  are  that 
there  is  not  a  plamer  proposition  in  the  New-Testament. 
We  wish  merely  to  state  the  doctrine,  and  show  that  it 
gives  satisfactory  assurance  of  pardon  ;  and  that  under- 
stood and  acted  upon,  it  would  rid  the  church  of  the 
chief,  if  not  the  only  cause  of  enthusiasm  and  fanati- 
cism. Does  a  penitent  believe  on  the  Lord  Jesus 
Christ  ?  He  is  conscious  of  it.  Does  his  faith  work 
by  love  ?  He  is  sensible  of  it.  Are  old  things  done 
away,  and  all  things  become  new.'*  He  realizes  the 
chanjre.  Does  he  confess  with  his  mouth  the  Lord  Je- 
sus,  believing  in  his  heart  that  God  hath  raised  him 
from  the  dead  ?  He  knows  it.  Is  he  baptized  for  the 
remission  of  his  sins,  calling  on  the  name  of  the  Lord 
for  pardon  ?  He  knows  it  all.  He  is  just  as  certain 
therefore,  that  his  sins  are  forgiven,  as  he  is  that  God 
is  true.  He  does  not  believe  he  is  pardoned,  because 
he  feels  it ;  but  he  feels  it,  because  he  believes  it,  upon 
the  authority  of  God's  faithful  word  of  promise,  ''  He 
that  believeth  and  is  baptized  shall  be  saved."  ^'Be 
baptized  every  one  of  you,  in  the  name  of  Jesus  Christ, 
for  the  remission  of  sins."  No  room  for  the  operation 
of  enthusiasm  or  fanaticism  here.  No  encouragement 
to  persons  to  look  into  themselves  for  the  evidences  of 
their  pardon — to  try  to  make  themselves  better  by  their 
prayers  and  tears.  They  are  simply  told  what  they 
must  do  to  be  saved.  In  good  faith  they  obey,  and 
God  pardons  and  accepts  them,  through  Christ.  'Tis 
all  of  grace.  "Not  by  works  of  righteousness  which 
we  have  done,  but  according  to  his  mercy  he  saved  us, 
by  the  washing  of  regeneration,  and  renewing  of  the 
31 


398  BIOGRAPHY    OF 

Holy  Spirit."  No  struggling  for  pardon  here  for  weeks, 
and  months,  and  years;  but  on  the  same  hour  of  the 
night  or  day,  they  that  gladly  received  the  word  were 
baptized,  and  rejoiced  in  a  sense  of  pardon,  believing 
in  God. 

Having  already  said  more  in  regard  to  the  history, 
origin,  nature,  and  tendency  of  the  strange  bodily  agi- 
tations, which  have  appeared  in  association  with  Chris- 
tianity, in  different  periods  of  the  Church's  history ; 
and  having  set  forth  what  we  conceive  would  be  a  rem- 
edy for  the  chief,  if  not  all  of  these  extravagances,  we 
will  conclude  this  lengthy  article  by  correcting  some 
statements  of  Mr.  John  L.  Waller,  in  regard  to  this  and 
other  subjects.  We  quote  from  an  article  from  his  pen 
in  the  "  Western  Baptist  Review,"  found  in  vol.  1, 
No.  4,  and  headed,  "An  Explanation  of  the  use  of 
Creeds  among  the  Baptists."  In  this  article  he  says, 
"  There  exists  quite  a  party  in  the  West  arrayed  against 
all  Creeds,  and  that  our  readers  may  see  the  origin  of 
this  opposition,  we  crave  their  indulgence  while  we 
record  a  few  historical  matters.  About  the  beginning 
of  the  present  century,  scenes,  called  religious,  were 
enacted  in  Kentucky,  that  defy  all  the  powers  of  pen 
and  pencil  to  describe."  Page  129.  "At  one  of  their 
camp-meetings  it  was  not  uncommon  to  see  hundreds 
under  the  influence  of  what  was  called  the  rolling  exer- 
cise^ which  consisted  in  persons  being  thrown  down  by 
some  invisible  agent,  and  turned  over  like  logs,  amid 
dust  or  mud,  or  whatever  else  chance  placed  in  the 
way.     There  was  also  \he  jerking  exercise. 

"The  human  frame  under  this  influence  was  common- 
/y  so  transformed  and  disfigured,  as  to  lose  every  trace 
af  its  natural  appearance.  Sometimes  the  head  would 
oe  jerked  right  and  left,  to  half-round,  with  such  vio- 


BARTON   W.    STONE.  399 

lence  and  velocity,  that  not  a  feature  could  be  discov- 
ered ;  but  the  face  would  appear  as  much  behind  as 
before,  and  the  man  would  seem  to  be  transmuted  into 
some  other  species  of  the  animal  kingdom!  Then 
there  was  the  harking  exercise.  Many  persons,  and 
even  some  of  considerable  distinction,  it  was  said,  in 
spite  of  all  efforts  to  the  contrary,  were  forced  to  per- 
sonate dogs.  They  would  move  about  on  all-fours, 
growl,  snap  the  teeth,  and  bark  in  so  natural  a  manner, 
as  to  set  the  eyes  and  ears  of  the  spectator  at  variance. 
In  some  neighborhoods  it  was  no  uncommon  thing  to 
hear  persons  on  their  way  to  meeting,  barking  like  a 
flock  of  spaniels,  and  sometimes  during  meeting,  they 
would  start  suddenly  up  in  a  fit  of  barking,  rush  out, 
roam  round,  and  in  a  short  time  come  barking  and 
foaming  back.  Associate  in  imagination,  with  these, 
shouting,  screaming,  shrieking,  groaning,  singing,  clap- 
ping of  hands,  praying,  preaching,  jumping,  dancing, 
&c.,  &c.,  all  going  on  at  once,  and  then  you  may  have 
a  tolerable  idea  of  what  in  those  days  was  termed  a 
'JYew- Light  Stir.'  " 

Mr.  Waller  tells  us  next  of  the  "  Kentucky  divines," 
"  who  perceiving  in  these  exercises  the  dawning  of  a 
brighter  day,"  withdrew  from  the  Synod  of  Kentucky, 
and  took  their  stand  upon  the  Bible,  and  the  name 
Christian,  in  June  1804.  And  adds:  "It  was  not  in 
western  Virginia  then,  but  in  Bourbon  County,  Ken- 
tucky, where  was  manufactured  that  most  wonderful 
panacea  for  curing  all  the  distempers  of  Christendom, 
by  simply  purging  from  the  body  religious,  all  creeds 
and  sectarian  names!  ...  So  much  by  way  of  render- 
ins:  honor  to  whom  honor  is  due.  Mr.  Stone  was  left 
the  sole  executor  of  this  important  will,  [meaning  the 
Last  Will  and  Testament  of  the  Springfield  Presbytery, 


400  BIOGRAPHY    OF 

to  which  he  alludes,  and  which,  see  in  another  part  of 
this  work.]  Mr.  Marshall,  in  the  course  of  a  few  years 
returned  to  the  bosom  of  the  Presbyterian  Church. 
Messrs.  Dunlavy,  M'Nemar  and  Purviance,  united 
with  the  Shaking  Quakers,  where  they  could  enjoy,  to 
the  utmost,  the  liberty  of  dancing,  barking,  jerking, 
&c.,  &c.,  which  began  to  grow  unfashionable  in  tJie 
world.  But  Mr.  Stone  persevered,  and  carried  out 
those  items  of  the  '  will '  which  recommended  one 
name,  and  the  destruction  of  creeds,  with  great  zeal 
and  industry.  He  formed  quite  a  respectable  party. . . 
But  his  career  seemed  to  be  run,  and  his  party  on  the 
w^ane,  when  it  was  taken  under  the  supervision  of  Mr. 
Campbell ;  and  the  reformation  in  Kentucky,  and  the 
West  (in  many  instances  the  most  valuable  part  of  it,) 
is  composed  of  the  materials  gathered  by  Mr.  Stone. 
Indeed,  it  is  most  certain,  that  so  far  as  creeds  and  sec- 
tarian names  are  concerned,  the  Reformer  of  Bethany 
has  built  upon  the  foundation  of  Mr.  Stone.  It  was  in 
1804  that  the  glorious  era  dawned,  which  is  to  witness 
the  regeneration  of  the  world.  Mr.  Stone  and  his 
companions  commenced  their  campaign  upon  creeds 
among  the  Presbyterians.  They  felt  oppressed  by  their 
Confession  of  Faith  ;  and  could  not  get  along  with  their 
strange  exercises,  cramped  by  a  creed  so  staid  and  an- 
tiquated as  that  of  Westminster."     Pages  131-2. 

On  these  extracts  w^e  remark: 

1.  That  no  such  exercise  as  Mr.  Waller  designates 
the  rolling  exercise  ever  existed  in  the  West ;  so  my 
own  observation  testifies  as  far  as  it  goes ;  and  so  tes- 
tify the  aged,  who  witnessed  these  strange  agitations  in 
every  form  they  assumed.  But  perhaps  by  the  rolling 
exercise  he  meant  what  was  termed  the  falling  exercise. 
That  was  very  common  forty  years  ago.     And  it  is  very 


BARTON   W.    STONE.  401 

probable,  those  who  fell  sometimes  rolled  over.      Still 
Mr.  Waller's  account  is  very  highly  colored. 

2.  In  the  second  place,  we  remark,  that  no  such  ex- 
ercise as  that  called  the  '^  bar/cing exercise^''  ever  existed 
at  all ;  and  that  his  representation  of  this  matter  is 
worse  than  a  caricature.  This  I  know,  to  a  great  ex- 
tent, by  observation,  and  from  the  unanimous  testimony 
of  those  who  are  the  only  proper  w^itnesses  in  the  case. 
I  know  that  persons  who  had  the  jerks,  would,  some- 
times, from  the  violence  with  which  the  head  w^as 
thrown  back,  make  a  noise  similar  to  the  barking  of  a 
dog.  But  that  they  were  forced  to  personate  dogs,  to 
go  on  all-fours — to  growl,  and  snap  with  the  teeth, 
and  bark  like  a  flock  of  spaniels — or  that  they  did 
these  things  at  all,  by  constraint,  or  voluntarily,  is  not 
true.  I  do  not  say  Mr.  Waller  meant  to  misrepresent 
the  matter.  But  men  should  be  careful  on  what  author- 
ity they  commit  to  record  matters  of  history. 

3.  But  suppose  Mr.  Waller's  account  of  all  these 
strange  matters  were  just  as  he  states — that  a  "  New- 
Light  Stir"  was  all  that  he  has  represented  it  to  be, 
what  has  all  that  to  do  with  the  question  as  to  the  use 
of  creeds  among  the  Baptists?  Would  it  all  prove  that 
creeds  are  not  bonds  of  union  among  the  Baptists?  (By 
the  way,  I  would  rejoice  to  see  that  position  proved, 
and  acted  upon  among  the  Baptists,  for  we  should  then 
be  united  on  that  question,  as  that  is  our  position.) 
Certainly  not.     What  then  was  his  object  ?    We  assert, 

4.  It  was  to  cast  odium  upon  the  current  reformation, 
and  especially  the  reformation  efforts  of  B.  W.  Stone, 
and  those  associated  with  him.  He  tells  us  that  "  Stone 
and  his  companions  could  not  get  along  with  their  new 
revival  measures,  and  strange  exercises,  cramped  by 
the  Westminster  Creed."     And  therefore  they  threw 

21* 


402  BIOGRAPHY   OF 

it  off.  He  speaks  of  all  these  strange  exercises,  as  as- 
sociated with  the  labors  of  Stone  and  his  companions. 
He  gives  a  most  horrible  account  of  a  "New-Light 
Stir,"  as  made  up  of  the  ingredients  of  falling,  rolling, 
jerking,  barking,  growling,  snapping  the  teeth,  foam- 
ing, rushing  out  on  all-fours,  roaming  round,  persona- 
ting dogs — shouting,  screaming,  shrieking,  groaning, 
singing,  clapping  of  hands,  praying,  preaching,  jump- 
ing, dancing,  &c.,  &c.  These  are  some  of  the  com- 
ponent parts  of  a  "New-Light  Stir."  And  all  these 
evidences  of  enthusiasm  and  fanaticism,  he  would  seem 
to  wish  his  readers  to  believe,  were  peculiar  to  Mr. 
Stone  and  his  people — that  they  grew  out  of  their  new 
views,  and  "  special  illuminations."  And,  that  as  a 
matter  of  course,  if  Mr.  Stone's  peculiar  views  gave 
rise  to  such  fearful  extravagances,  his  reformation  is 
little  worth. 

Now,  if  this  is  what  he  means,  we  must  tell  him  with 
all  distinctness,  that  it  he  does  not,  he  ought  to  know, 
that  these  extravagances  all  are  the  legitimate  offspring 
of  orthodoxy — that  they  appeared  in  Kentucky  early 
in  1801,  among  the  Presbyterians — that  the  Baptists 
shared  in  them — that  they  have  appeared,  in  various 
periods  of  the  church's  history — that  they  were  very 
common  in  the  eighteenth  century,  under  the  labors  of 
such  men  as  Wesley,  Whitefield,  Erskine,  and  even  the 
celebrated  Jonathan  Edwards,  president  of  Princeton 
College.  That  they  appeared  among  even  the  regular 
Baptists  of  Virginia  in  1785,  on  James  River. — That 
nothing  peculiar  to  Mr.  Stone's  reformation,  therefore, 
gave  rise  to  these  excesses — That,  as  we  have  already 
shown,  false  views  of  the  means  of  enjoying  a  sense  of 
pardon,  may  be  regarded,  as  the  legitimate  source  of 
these  extravagances. — That  orthodoxy  therefore  is  the 
father  of  them  all. 


BARTON  W.  STONE.  403 

5.  But  Mr.  Waller  tells  us,  that  in  regard  to  creeds 
and  sectarian  names,  Mr.  Campbell  has  built  upon  the 
foundation  of  Mr.  Stone.  That  Mr.  Stone  and  his 
friends,  manufactured  the  wonderful  theological  panacea 
for  curing  all  the  distempers  of  Christendom,  by  simply 
rejecting  all  human  creeds  and  sectarian  names. — That 
this  was  done  too  while  Mr.  Campbell  was  enveloped 
in  the  mists  of  Mystical  Babylon,  with  the  yoke  of  the 
Westminster  creed  upon  his  neck.  And  all  this  he  tells 
us,  he  states  by  way  of  rendering  honor  to  B.  W.  Stone  ! ! 
We  understand  him.  He  would  disparage  Mr.  Stone's 
reformation,  by  representing  it,  as  a  system  of  the  gross- 
est error  associated  with  the  wildest  fanaticism.  This  is 
rendering  honor  to  the  pious,  departed  Stone,  with  a 
vengeance!  Mr.  Waller,  I  presume,  would  not  like  to 
have  such  honor  rendered  to  him,  after  his  decease. 
But  having  rendered  Mr.  Stone's  reformation  efforts  as 
contemptible,  as  his  sneers,  and  caricatures,  and  false 
glosses,  and  inuendoes,  and  biting  sarcasms,  could  make 
them,  he  would  degrade  Mr.  Campbell,  by  representing 
him  as  building  on  Mr.  Stone's  foundation ! 

6.  But  Mr.  Waller  says,  Mr.  Stone's  career  seemed 
to  be  run,  and  his  party  on  the  wane  when  it  was  taken 
under  the  supervision  of  Mr.  Campbell.  Mr.  Waller  will 
permit  us  to  say  with  all  emphasis,  that  he  has  commit- 
ted two  very  great  mistakes  here.  It  is  not  true,  that 
when  the  Union  between  Mr.  Stone,  and  his  brethren, 
and  the  friends  of  Mr.  Campbell,  took  place,  what  Mr. 
Waller  is  pleased  to  call  Mr.  Stone's  party,  was  on  the 
wane.  In  my  judgment,  (and  I  think  I  ought  to  know- 
as  much  about  this  matter  as  any  man  in  Kentucky)  we 
were  never  enjoying  as  great,  or  greater  prosperity, 
than  about  that  period.  I  think  I  am  within  the  bounds 
of  truth,  when  I  say,  that  at  the  time  of  the  Union  the 


404  BIOGRAPHY    OF    BARTON    W.    STONE. 

people  called  Christians,  associated  with  B.  W.  Stone, 
numbered  from  eight  to  ten  thousand,  in  Kentucky.  We 
were  not  on  the  wane  then,  but  greatly  on  the  increase. 
But  it  is  still  a  greater  mistake  to  say  Mr.  Campbell  has 
taken  us  under  his  supervision.  May  the  Lord  grant  us 
a  more  faithful  historian,  than  John  L.  Waller  ! 

7.  But  once  more,  and  we  have  done  with  this  disa- 
greeable subject.  Mr.  Waller  tells  his  readers,  as  a 
matter  of  fact,  —  of  history,  that  David  Purviance 
united  with  the  Shaking  Quakers,  where  he  could  enjoy 
to  the  utmost,  the  liberty  of  dancing,  barking,  jerking, 
&c.  &c.  David  Purviance,  a  Shaking  Quaker!  Do, 
Mr.  Waller,  study  your  subject,  before  you  write  history 
again  ;  especially  the  history  of  those  you  regard  as 
great  errorists:  For  men  are  very  prone  to  take  up  evi' 
reports  upon  such,  and  upon  very  insufficient  testimony 
to  believe  them. 

David  Purviance  is  now  about  80  years  old ;  and  one 
of  the  firmest  friends  of  the  Bible  cause.  He  is  a  man 
of  talents,  and  unquestionable  piety.  If  Mr.  Waller 
knew  the  good  old  patriarch,  he  could  not  help  admiring 
his.cliaracter.  Since  1803,  he  has  stood  fast  upon  the 
great  protestant  position,  that  ^'the  Bible,  the  Bible 
alone,  is  the  religion  of  protestants." 

(Note,  See  p.  293.)  Another  incident,  illustrative  of  the  character  of 
B.  W.  Stone,  and  of  his  position  in  regard  to  slavery,  will  close  what  we 
have  to  say  under  this  head.  A  negro  boy,  by  the  name  of  Hampton,  one 
of  those  entailed  upon  his  children,  concluded,  when  about  grown,  to  leave 
home,  and  be  free  indeed.  Some  time  after  he  left,  a  friend  suggested  to 
father  Stone,  that  the  boy  could,  no  doubt,  be  easily  recovered.  Do  you 
think  you  could  find  him  ?  said  the  benevolent  Stone.  Yes,  was  the 
reply.  Well,  said  he,  I  wish  you  would  try,  and  if  you  succeed,  give  him 
ten  dollars  for  me,  and  I  will  pay  you  ;  for,  said  he,  I  expect  the  poor 
fellow  is  in  want,  before  this  time.  This  occurred  more  than  twenty  years 
ago. 

THE     END. 


DR.  DAVIDSON'S  HISTORY 

OF   THE 

PRESBYTERIAN  CHURCH  IN  KENTUCKY. 


1.  I  have  just  read,  with  great  interest,  the  above  named  w^ork.  It  is  a  large, 
handsome,  and  well  written  volume,  of  near  400  pages,  published  by  Carter,  oi 
IMew  York,  in  1847. 

Having  just  published  the  Biography  of  the  lamented  Stone,  the  writer,  as 
might  be  supposed,  was  very  anxious  to  know  what  a  Presbyterian  Doctor  had 
to  say  of  that  great  and  good  man. 

In  looking  over  the  preface,  he  was  pleased  to  find  the  followng  declaration: 
"  Truth  has  been  his  object;  and  his  aim,  to  hold  an  impartial  pen."  It  is  the 
imperative  duty  of  tlie  biographer  of  the  venerated  Stone,  to  notice  some  of  the 
evidences  which  Dr.  Davidson's  work  affords,  bearing  upon  the  questions  of  his 
impartiality  and  love  of  truth. 

On  page  157,  the  Doctor,  giving  an  account  of  the  extravagances  and  fanat- 
icism of  the  Revival,  says  :  "In  these  disorders.  Mr.  Stone  was  the  ringleader." 
Reader,  would  you  not  conclude  from  this  statement,  if  you  knew^  nothing  of  B. 
AV.  Stone,  iVom  any  other  source,  that  he  was  a  great  enthusiast,  that  he  led  the 
w^ay  and  participated  in  all  the  extravagances  of  dancing,  jerking,  laughing, 
jumping,  shouting,  &c.?  Certainly,  you  could  draw^  no  other  conclusion,  for,  -'In 
these  disorders  he  was  the  ringleader"! !  And  yet  it  is  a  notorious  fact,  as  all 
the  aged,  who  w^ere  associated  with  him  tlirough  the  great  Revival  testify,  that 
in  these  exercises  he  never  participated  at  any  ti?ne,  nor  U7ider  any  circutnstances. 
The  writer  knew  him  intimately  from  1S18  till  the  time  of  his  death,  and  he  never 
saw  him  greatly  excited  about  anything.  A  short  time  since  he  was  conversing 
with  one  of  Father  Stone's  early  acquaintances,  in  reference  to  the  extravagances 
of  the  old  Revival ;  and  one  who  was  with  him  much  through  the  whole  course  of 
it.  and  who  is  very  remarkable  for  accuracy  and  fidelity  in  detailing  facts,  and  his 
testimony  is,  that  he  never  saw  him  clap  his  hands,  or  heard  him  shout  glory,  or 
stainp  his  foot,  or  strike  his  Bible,  or  the  board  before  him  with  his  hand — that  he 
never  was  the  subject  of  the  jerks,  or  any  of  the  bodily  exercises,  as  they  were 
called.  That  B.  W.  Stone  placed  no  great  value  upon  these  exercises,  appears 
from  a  quotation  which  the  Doctor  makes  from  a  private  letter  he  addressed  to 
Marshall,  in  which,  speaking  of  the  '-Christian  Ctiurclies,"  he  says.  "They  are 
led  away  too  much  by  noise."  p.  210.  I  do  not  think  that  the  views  of  B.  W. 
Stone,  on  the  subject  of  the  exercises,  were  altogether  correct,  yet  they  were 
such  as  the  system  in  which  he  was  educated  suggested,  and  such  pretty  much 
too,  as  his  quondam  brethren  in  the  Presbyterian  Church  entertained. 

On  page  139,  Dr.  Davidson  says  of  Father  Rice,  Ely  the,  Stuart,  Lyle,  and 
Campbell,  that  when  they  first  witnessed  the  exercises,  and  the  effects  of  the 
great  excitement  that  prevailed,  judging  trom  the  opening  pages  of  Mr.  Lyle's  di- 
ary, their  feelings  might  be  compared  to  those  of  the  pious  Jews,  who  saw  the 
paralytic  healed  by  a  word,  and  '•  were  amazed,  and  glorified  God,  saying  we 
never  saw  it  on  this  fashion."  "These  good  men,  (he  adds)  had  long  mourned 
the  deep  declension  of  the  church,  and  they  almost  hoped  that  Providence  was 
pleased  to  permit  these  strange  spectacles  in  lieu  of  miracles,  to  arrest  attention, 
and  thus  gain  access  for  the  power  of  the  truth." 

2.  On  page  218  he  tells  us  that  Stone  was  an  enthusiast,  and  made  his  feelings 
the  criterion  of  truth.  And  one  of  his  evidences  to  prove  this  charge  is  curious 
enough.  It  is  this  :  '•  He  [Stone]  decided  against  Calvinism,  because,  on  a  com- 
parison of  the  spirit  in  him,  with  the  word  of  truth,  he  could  not  doubt  that  it  was 
the  spirit  of  truth."  And  pray,  good  Doctor,  by  what  standard  would  you  have 
a  man  try  his  spirit,  but  the  word  of  truth  ?  '-Try  the  spirits  whether  they  be  of 
God."  It  strikes  the  writer,  that  if  the  Doctor  had  tried  his  spirit  by  the  word  of 
truth,  as  did  the  venerable  Stone,  his  impartiality  and  love  of  truth  would  have 
been  more  palpable. 

On  page  219  he  speaks  of  Stone  as  "a  pitiable  spectacle,  tossed  for  a  series  of 
years,  upon  the  fluctuating  sea  of  doubt."  True,  while  Mr.  Stone  was  attempting 
the  more  than  Herculean  task  of  reconciling  the  contradictory  positions  of  Cal- 
vinism with  themselves  and  the  word  of  God,  his  mind  was  tossed,  to  use  his 
own  language,  "upon  the  waves  of  speculative  Divinity."    But  when  he  aban- 


(2) 


doned  all  human  theories  oi'  Christianity,  and  came  to  the  word  of  God,  and  with 
prayer  for  direction,  searched  the  Scriptures  to  know  the  truth,  lie  soon  became 
settled  and  happy,  and  so  continued  till  his  death,  some  forty  years  afterwards. 
The  reverence  of  B.  \V.  Stone  for  the  Bible,  was  a  prominent  trait  of  his  charac- 
ter. "My  reason  (says  he)  shall  ever  bow  to  revelation;  but  it  shall  never  be 
proslrated  to  human  contradictons  and  inventions."  Address.  2d  ed,t:on,  p.  12. 
Where  are  the  evidences  ihen.  that  he  was  a  ringleader  in  the  disorders  of  the 
Revival,  or  that  he  was  an  entluis.  ast  ? 

3.  But  we  come  now  to  matters  of  a  more  serious  character.  On  page  21.3  w^e 
find  these  words  :  "In  this  essay  [Dr.  Cleland's  pamphlet  against  Stone]  a  state- 
ment of  Mr.  Stone  was  commented  upon  with  some  pungency.  He  had  declared 
that  his  views  on  the  subject  of  the  Divinity  of  Christ  had  not  wavered  for  twenty 
years.  Yet  only  sixteen  years  bclbi-e.  at  his  ordination  by  the  Presbytery  of 
Transylvania,  October  4, 1798,  he  had  expressed  his  sincere  approbation  ot  the 
Confession  of  Faith.  Thus,  on  three  several  occasions,  his  Licensure,  his  recep- 
tion by  Transylvania,  and  his  ordination,  Mr.  Stone  laid  himself  open  to  a  seri- 
ous charge  of  dishonesty.-' 

AVhen  I  first  read  this  foul  charge  in  the  Doctor's  book,  perceiving  that  he  re- 
ferred to  Dr.  Cleland  as  authority,  I  concluded  that  he  had  never  seen  Father 
Stone's  triumphant  refutation  of  it.  But  upon  read  ng  further,  I  found  that  he  had 
seen  the  evidences  of  its  falsity,  as  given  by  men  of  the  first  respectability,  and 
at  least  two  of  them  men  of  high  standing  in  the  Presbyterian  Church,  and 
greatly  opposed  to  Father  Stone's  religious  views  ;  and,  that  notwithstanding  all 
this,  he  deliberately  penned  this  contemptible  lalsehood,  as  a  historic  verity  !  I 
Of  course  I  do  not  mean  to  say  that  tlie  Doctor  regards  this  charge  as  false.  But 
who  can  easily  exaggerate  the  evils  of  a  party  spirit,  which  so  blinds,  infatuates, 
and  intoxicates  otherwise  great  and  good  men.  as  that  they  are  led  to  believe 
that  to  be  true,  which  is  most  palpably  false  I  Father  Stone  never  did  say,  as  the 
Doctor  has  it,  that  his  views  as  to  the  Divinity  of  Christ  had  not  wavered  for 
twenty  years.  He  had  casually  remarked,  in  his  first  address,  that  for  nearly 
twenty  years  his  mind  had  not  wavered  in  regard  to  the  doctrine  of  the  pre-exis- 
tence  of  the  human  soul  of  Christ.  And  this  innocent  and  veritable  statement  is 
made  the  ground  of  the  grave  charges  of  disingenuousness.  dishonesty,  deceiving 
his  hosom  friends,  smuggling  Imnself  into  the  Presbyterian  ministry,  Sec.  For  the 
sake  of  setting  the  character  of  the  departed  Stone,  in  regard  to  this  censure,  in  a 
proper  light,  I  v^rill  here  subjoin  the  certificates  which  prove,  first,  that  he  did  be- 
lieve and  preach,  while  a  Presbyterian,  that  the  human  soul  of  Jesus  pre-existed; 
and  second,  that  at  his  ordination  he  ret\ised  to  receive  the  Confession  of  Faitli 
without  reserve.    To  save  room,  the  four  certificates  will  be  put  in  two. 

"  We,  the  subscribers,  certify  that  we  heard  B.  W.  Stone,  at  le^st  twenty  years  ago.  preach  that  the  human 
soul  of  Clirist  existed  before  ihe  foundaiitm  of  the  world.  Witness  our  hands  this  20ih  of  Deceniber,  1818. 
John  Hopkins,  Thomas  Nesbit,  Moses  Hall,  James  Foster,  Robert  Caldwell,  Uavid  Kiiox,  John  Eward,  Samuel 
M.  Waugh,  David  t^urviance,  John  Adams,  Peter  Fleming,  James  Fleming,  Elijah  Mitchell." 

Samuel  M.  Waugh  was  an  elder  in  the  Presbyterian  church  at  Old  Concord, 
and  John  Hopkins  a  member  of  the  same  church.  This  settles  the  point  as  to  the 
truth  of  his  nearly  twenty  years  belief. 

"  We.  the  subscribers,  do  certify,  that  we  were  present  at  the  ordination  of  B.  W.  Stone,  at  Caneridge, 
by  the  Transj-lvania  Presbyterv  :— That  when  the  question  was  asked  by  the  Presbytery,  'Do  you  receive 
and  adopt  the  Confession  of  Fa'ilh,'  Sac,  the  said  Stone  answered  aloud,  '  I  do,  so  far  as  I  see  it  consis'ent 
■with  the  word  of  God.'  Witness  our  hands  this  20th  of  December,  1818.  Moses  Hall,  John  Snoddy,  David 
Knox,  John  Hopkins,  John  Adams,  James  Ireland." 

To  these  certificates.  Father  Stone  appends  the  following  declaration:  "I 
could  procure  scores  to  certify  these  facts,  but  these  are  sufficient."  See  Address, 
second  edition,  page  32-3-4.  Here  is  a  most  palpable  contradiction  between 
these  witnesses  and  the  Doctor.  He  asserts  roundly,  and  in  the  face  of  testimony 
to  the  contrary,  that  "  at  his  ordination  B.W.  Stone  expressed  his  sincere  approba- 
tion of  the  Confession  of  Faith."  &c..  while  the  witnesses  declare  he  did  no  such 
thing !  Dr.  Cleland,  in  his  letters  to  B.  ^V.  Stone,  admits  that  he  excepted  to  the 
Confession  of  Faith  at  his  ordination.  His  words  are  on  page  167.  "You  need 
be  at  no  trouble  to  prove  what  I  most  cheerfully  admit,  namely,  that  you  excep- 
ted to  the  Conlession  of  Faith  at  your  ordination."  Still  Dr.  Davidson  avers  that 
he  "  expressed  his  sincere  approbation  of  it " !  !  Doctors,  it  would  seem,  will  differ. 
When  I  first  read  the  charge  of  dishonesty  against  the  venerated  Stone.  I  confess 
it  affected  me  deeply,  and  1  could  not  hide  my  excitement.  It  grieved  me  to  the 
heart  to  think  tliat  men  of  high  standing  should  so  stoop  from  the  dignity  of  the 
Christian  profession,  as  to  try  to  fix  a  stain  upon  the  character  of  one  of  the  best 
men  that  ever  lived,  and  tha"t  not  content  with  their  efforts  to  injure  him  while 
alive,  they  must  pursue  him  when  he  is  no  more  here  to  speak  in  his  own  defence. 
A  friend  of  mine,  and  of  the  venerable  Stone,  who  perceived  my  agitation,  said 
to  me,  "  Never  mind  it— it  is  ri^t  worth  notice— no  one  will  believe  it.  It  reminds 


(3) 


me  (said  lie)  of  an  anecdote  of  a  certain  miller  of  Bourbon  cotmty,  Kentucky, 
whose  character  for  honesty  was  above  suspicion.  A  trifl.iig  scamp  accused  him 
of  takings  his  corn.  When  the  miller  put  on  his  bag.  he  said  to  him,  'now  don't 
you  go  away  and  say  I  stole  your  corn,  for  (said  he)  if  you  do,  the  people  won't 
believe  you.'  So  (sa^d  he)  Stone's  honesty  is  above  suspicion,  and  if  Dr.  David- 
son, or  any  one  else,  says  he  is  dishonest,  the  people  won't  believe  him — the 
charge  will  reijound  upon  his  own  head."  For  a  further  relutation  of  the  charge 
of  d.shonesty,  see  pages  271 -2-0-4-5-6-7-8,  and  also  pages  294-5-6  of  this  work. 

On  page  219,  speaking  of  what  he  is  pleased  to  call  the  New  Light  schism,  the 
Doctor  thus-w^rites :  "  In  all  the  affairs  connected  w^ith  the  schism,  the  organiza- 
tion of  the  Springfield  Presbytery,  and  the  subsequent  formation  of  societies 
knowu  under  the  various  natiies  of  New  Lights,  Christians,  Arians,  Aiarshalites, 
and  Stoneites,  he  [Stone]  was  the  leading  spirit,  until  they  were  merged  in  the  all- 
embracing  vortex  of  Campbellism.  The  desertion  of  Houston,  Dunlavy  and  Mc- 
Nemar  to  Ijhe  Shakers,  and  the  return  of  Marshall  and  Thompson  to  the  Synod 
gave  his  cause  a  death-blow  tVom  which  it  never  recovered.  Unable  to  maintain 
a  flourishing  society  permanently  in  any  one  place,  he  frequently  changed  his 
residence  and  the  scene  of  his  operations,  till  at  last,  shorn  of  that  infiuence  and 
popularity  which  had  formerly  attracted  thousands,  and  elated  his  heart  with 
vanity,  he  died  in  Indiana,  in  1844,  a  melancholy  beacon  to  unstaijie  and  schis- 
matical  spirits." 

This  is  too  bad  I  O,  Doctor!  where  was  your  love  of  truth  and  impartiality 
when  you  penned  the  above  extract!  It  would  seem  difficult  for  any  one  in  a 
smaller  compass  to  do  greater  violence  to  the  facts  of  history  and  the  reputation 
and  character  of  B.  W.Stone,  than  Dr.  Davidson  has  done  in  this  brief  extract. 
'' The  return  of  Marshall  and  Thompson  to  the  synod  gave  his  cause  a  death 
blow  from  which  it  never  recovered  "II  And  have  you  yet  to  learn,  that  Stone 
had  no  cause  to  support  but  the  cause  of  Christ — of  the  Bible  ?  "  To  sect  or  party 
his  large  soul  disdained  to  be  confined."  His  cause,  therefore,  can  )iever  be  in- 
jured only  in  so  far  as  true  religion  is  injured — can  never  die  while  .lesus  lives 
and  reigns.  But  we  understand  you  Doctor,  as  meaning  to  say  that,  from  the 
time  of  Marshall  and  Thompson's  return  to  synod,  the  friends  of  Stone,  and  those 
who  stood  by  him  in  pleading  for  the  Bible  as  the  only  standard  of  religious 
truth,  and  the  only  true  basis  of  christian  un'on — decreased.  I  know  that  Father 
Bishop,  in  his  memoirs  of  Rice,  has  represented  us  as  numbering  less  than  500  in 
Kentucky,  at  the  t  me  he  wrote,  while  to  my  certain  knowledge,  two  congrega- 
tions could  be  named,  that  numbered  nearly  or  quite  that  many  ;  and  although  it 
would  be  impossible  to  asceria'n  our  precise  numbers,  at  the  time  [1S24]  referred 
to.  as  we  were  more  intent  to  induce  the  people  to  be  christian.s,  than  to  number 
Israel,  yet  I  hazard-  nothing  in  saying  we  numbered  at  that  time  at  least  5000  in 
Kentucky.  I  shall  never  forget  a  conversal  on  I  heard,  bearing  upon  the  ques- 
tion of  our  prosperity,  at  a  conference  in  Ohio,  in  the  fall  of  1S19.  At  that 
conference,  1  was  licensed  to  preach,  with  several  others.  In  the  course  of  the 
conversation  among  the  preachers,  the  subject  of  the  defection  of  Thomp.son  and 
Marshall  came  up.  Old  Father  Purviance  remarked,  that  ''not  long  before  iMar- 
shall  left  us.  he  heard  him  in  a  sermon,  in  one  of  his  happiest  moods,  in  reference 
to  the  great  principles  we  advocated  express  him.self  to  this  effect :  -We  (said  he) 
may  forsake  these  principles— we  may  prove  recreant  to  our  profession — /may 
abandon  this  ground;  but  (said  he)  the  cau.se  is  God"s,  and  it  must,  it  will  pre- 
vail, in  sp'te  of  opposition.'  And  (sad  Father  Purviance)  this  Marshall  spake, 
not  of  himself  but  be  ng  high  priest  that  year  he  prophesied."  This  venerable  old 
brother  related  th's  incident,  in  view  of  the  great  success  which  was  attending 
our  edbrfs.  to  show  the  prophetic  character  of  what  Marshall  said. 

But  we  have  further,  and  slill  nice  coi  elusive  evidence  n(  Ihe  reckle?Fness  of  ihe  Unclor's  assertion,  that  what 
he  is  pleased  to  call  our  cau^ie  received  a  dei'h  bluv  upon  Ihe  return  of  Marsliall  and  Thompson  'o  the  symd. 

In  Ihe  Christian  Messenger  for  '26  7,  vol.  1,  p.  168,  I  see  Ihe  number  of  preachers  in  the  conference,  in'  the 
north  'f  Kentucky,  se'  down  a-  2S.  In  a  letter  from  brother  W.  D.  lourdon,  from  Tennessee,  to  B.  W.  -tone 
(see  C.  M.  Vol.  1.  p.  2l«)  ue  learn  that  in  a  few  months,  from  three  to  four  hundred  persons  had  been  added  to 
the  'hriFtian  church  in  the  nei»hborhnod  of  Sparta.  In  the  Christian  Messenger,  vol.  I,  pages  21-2,  «e  are 
told  that  the  Chri,tian  bretiir.-n  met  in  Tonference  In  Aue;us  las',  (1826.)  near  Murfreesborousrh,  Te  nessee,  and 
enjoyt-d  a  most  refreshing  season,  some  thirty  persons  bei^  e  immersea.  The  names  of  the  preachers  belongin" 
to  that  conference  at  that  time  were  about  fifty.  On  pa'^e  252  of  the  same  volume,  I  see  i  stated  upon  the  au° 
thority  of  K.  I).  Moore,  a  preacher  of  Alabama,  that  the  Chris'ian  Conference  in  that  .Stale,  meeting  near  Flo- 
rence in  1827,  was  composed  of  sirne  twenty  one  preachers,  and  that  during  the  meeting  ihiny  persons  were  im- 
mersed. In  Ihe  second  volume  of  the  Messenger,  on  jiage  21,  we  find  it  stated  bv  Elder  John  Secrist,  that  in 
the  bounds  of  his  labors,  (iirincipally  in  Belmont  and  Monroe  couniies  iu  Ohio,)  he  and  those  who  labored  with 
him,  had,  in  oneseasDn  (  1827)  immersed  one  thousand  |  ersons. 

We  could  almost  fill  a  volume  wUh  accounts  of  the  success  of  our  ciuse,  githered  from  the  volume-^  of  the 
Christian  Messenger  for -26,  V7.  •28,  '29,  '30,  and  '31,  embracing  in  their  ample  scope  the  s'ales  of  Kentucky 
Tennessee,  Alabama,  Maryland,  fennsvlvania.  Virginia,  Ohio,  Indiana,  Illinois,  and  Missouri.  But  we  have 
Bot  room  here.  An  extract  or  two  must  sufHce  on  the  score  of  statis'ics.  At  a  meeting  of  the  Christian  Con- 
ference for  the  north  ot  Kentucky,  at  Anijoch,  Bourbon  county,  an  account  of  which  is  given  in  the  Messenger, 

% 


(4) 


vol.  3,  pages  22-3-4,  if  is  stated  that  communications  were  received  from  thirty  churches,  "which  (it  is  added, 
and  the  writer  knows  the  statement  to  be  correct')  embraces  nnlhing  like  Itie  number  of  cliurches  in  the  limits 
of  this  North  Conference  of  Kentucky."  The  writer  of  this  account  adds  :  "Not  twolhirds  of  the  churches 
above  named,  stale  specifically  their  increase,  but  the  additions  made  to  such  as  did  state,  thai  is  eleven  [churclies] 
are  upwards  of  800  since  our  last  meeting  [in  ltr27.]  Never  had  the  friends  of  christian  liberty  greater  cause 
to  rejoice  than  at  the  present  n)Onienl."  The  conference  met  again  at  Berea,  in  Sepleniber,  1829.  See  ('.  Mes- 
senger, vol.  3,  jiages  2S3-4-5-6.  T.  M.  Allen,  the  secretary  of  the  conference,  says  :  "A  more  interesting 
meeting  I  seldom  if  ever  attended. "  It  was  thought  that  from  five  to  seven  hundred  persons  pariook  of  the 
Lord's  supper.  •'  But  few  of  the  churches  gave  eitfl  r  their  increase  or  strength ;  but  from  the  few  that  did,  we 
learn  that  sixty  nine  have  been  added  to  the  Church  at  Cabin  Creek,  I'ortv-one  at  Republican  in  Bath,  twenty- 
five  at  Republican  in  Fayette,  twenty- five  at  Carlisle,  (or  (  oncord,^  twenty-two  at  Cyuthiana,  f  fteen  at  Union, 
Fayette,  filteen  at  Paris,  fifteen  at  .Newcastle,  &c.,  &c  "  The  church  at  Carlisle  is  upwards  of  three  hundred 
in  nunil)er  ;  at  Republican  Fayette,  upwards  of  two  hundred,  and  many  o'hers  upwards  of  one  hundred.  During 
the  last  year  [29]  seven  excellent  brick  meeting  houses  have  either  been  finished  or  commenced  by  our  brethren, 
and  the  cau^^e  of  the  Redeemer  is  rapidly  spreading  and  prevailing  in  our  country." 

But  ihe  Doctor  says  of  Stone  :  "Unable  to  maintain  a  flourishing  society  permanently  at  any  one  place,  he 
frequentlv  changed  his  residence  and  the  scene  f  his  operations,  till,  it  last,  shorn  of  that  influence  and  |  opu- 
larity  wliich  had  formerly  attracted  thousands,  and  elated  his  heart  with  vanity,  he  died."  Wha  are  Ihe  facts 
of  the  c  ii-e  ?  B.  W.  stone  was  the  pastor  of  the  Caneri  i<e  and  Concord  coniregati  )ns,  we  may  say  from  the 
winter  of  1796  till  Ihe  fall  of  |gl2.  In  the  spring  of  1810  his  first  wife  died,  and  in  the  fall  of  1811  he  married 
his  second  wife,  and  to  please  her  and  her  mother,  he  conscn'ed  to  remove  to  Tennessee.  During  his  connection 
with  the  Caneridge  and  Concord  congregations,  thev  flourished,  and  to  'his  day,  these  coneregations  stand  firmly 
established  on  Ihe  great  principles  nf  true  protestantism,  so  ably  and  successfully  pleaded  by  the  venerable 
Slone,  more  than  forty  years  ago  ;  and  they  regard  him  as  their  father  in  the  Gos  el,  nor  did  any  man  ever  rival 
him  in  their  alleciions.  And  while  the  Presbyterian  church  I  Caneridge  is  extinct,  and  very  feeble  at  Con 
cord,  these  churches  of  Christ  number  near  500  souls.  We  dislike  to  make  such  references,  and  we  do  it,  not 
by  way  of  boasting,  but  to  repel  'he  unkind  charge  that  rur  venerated  Father  was  shorn  of  his  influence. 
But  to'pnceed  wi^h  our  narrative  :  He  was  but  a  short  time  in  Tennessee.  The  chuches  of  Ky.  poured  in 
requeslj,  ujxm  him  to  return,  and  having  ob'ained  hisconsen',  they  sent  a  carriage  for  his  family,  and  wagons, 
and  removed  him  to  Lexington.  There  he  preached  and  lauslit  scho  ■!  successfully  for  a  lime,  and  from  Ihence 
removed  to  George  own,  where  he  located  on  a  farm  and  lived  near  twen'y  years  universally  respected  and 
beloved.  He  established  a  church  there  a  short  time  after  he  settled,  with  some  six  menibers,  which,  under 
his  labors,  by  the  blessings  ( f  God,  grew  to  be  a  large  and  flourishinj;  church  ;  and  as  such  tie  left  it  in  Ihe  fall 
of '34.  These  re  facts  that  may  be  known  and  read  of  all  men.  He  left  Kentucky  to  rid  himself  and  family 
of  'he  curse  of  slavery.  His  mother-in-law  had  entailed  some  slaves  to  his  wife  and  ctiildren,  over  w|iom  he 
had  no  coiMrolj  and  he  was  of  en  heard  to  say,  tha',  as  he  could  not  fne  them,  he  was  resolved  to  emancipate 
himt  Ij  from  them,  bv  removing  to  a  free  State.  How  bas-lt-ss  and  cruel  then.  Ihe  charge  that  he  oflen  re- 
moved and  changed  the  scene  of  his  opera'ions.  for  want  of  influc  ce  and  popularity  ? 

But  once  more  ;  "He  died,  in  In  liana,  in  1844,  a  melancholy  beacon  to  uns'alde  and  schismatical  spirits.''* 
Gracious  Heaven  :  And  could  Dr  Davidson  fi  d  it  in  his  hea't  to  pen  these  dreadful  words  t  Did  not  y  >ur 
hand  tremble,  Dr.,  when  you  wrote  them  ?  And  had  you  no  api  rehei  sions  'hat  you  were  doing  injustice  lb  the 
deiar'ed  Sione?  Did  you  know  no  tie'ier?  Vou  tell  us  that  with  -'Sci't  and  Alison  you  travelled  in  search 
of  truth,  and  that  with  Froissart,  you  conversed  with  Ihe  acors.  in  the  great  drama  of  the  pas!;"  but  sir,  you 
travelled  in  the  wrong  direction  and  conversed  with  the  wrong  persons  to  ascertain  the  truth  in  reference  to 
Stone  and  his  co-adjutors.  Alas:  poor  human  nature.  How  humiliating  the  though!,  that  parly  prejudice 
oflen  so  blinds  'he  minds  and  misguides  the  jiil^nienl?  of  great  men.  as  thai  they  cannot  speak  the  truth. 
Barton  sj'one  died  in  Indiana!  1  e  died  in  Haiinibil,  .Missouri.  But  he  '-died  a  nielancholy  beacon  to  unstable  and 
schismatical  spirits."  Wha'  will  jiersons  conclud -,  in  reference  to  the  last  hours  of  B.  W.  Stone,  who  know 
nothing  of  his  characer  and  death  bu'  what  they  learn  from  your  boik  ?  Certainly  they  could  come  to  no  other 
conclusion  than  that  he  died  miseably,  a  "melancholy  beaicn  ''  And  yet,  the  truth  is,  no  man  lived  more 
piously,  or  died  more  triumphantly.  '  In  the -'C.  Messengc-aiid  Bible  Advocite"  for  January.  1847,  we  find  a 
piece  entitled  "The  list  h"urs  nf  F.ld.  B.  W.  Slone ;"  and  signed  "Christ iaims."  From 'Ahis  well  written 
article  we  make  the  f'llloiving  extract:  "When  1  entered  the  room  where  the  dying  Wan  lay,  it  was 
well  filled  v\ith  his  chil  iren.  jrand-children,  relations,  and  particular  friends,  who  were  gazing  with  the 
inr<st  intense  interest,  and  the  deepes'  anxiety,  upon  the  face  of  this  emine;  t  saint.  H  he  looks,  the  tears,  the 
sighs,  the  prayers,  were  all  characteristic  of  the  scene,  and  sp  'ke  lou  ler  than  words  couM  do,  the  feelings  of 
the  assembly.  When  he  heard  my  name  pronounced,  he  turned  his  face  towards  me,  he  lifted  his  hand,  and 
with  if  his  voice,  and  exprassed  his  grati'ude  to  God  that  he  was  permitted  to  see  nie  once  more  before  he  left 
Ihe  world,  and  that  I  had  come  'ime  enousrh  to  see  him  before  he  died,  and  to  pray  and  converse  with  him, 
which  privilege  he  feared  he  should  not  have  enjoyed.  Never  can  I  forget  the  impressions  that  were  then 
engraven  upon  my  mind,  which  were  produced  by  the  intelligence,  the  calmness,  the  sweetness,  the  ex 
pressive  smile  of  his  s' ul  speaking  and  beaming  through  his  face— which  was  peculiar  to  him — while  the 
tears  silen'ly  stole  down  his  furrowed  cheek.  After  clasping  my  hand  fast  in  his  hands,  he  commenced 
conversation  upon  his  great  and  absorbing  theme — 'the  love  of  God  to  man.'  And  after  conversing  for  some 
time,  and  quoting  a  number  of  the  exceeding  great  and  precious  promises  of  the  Bible  to  the  pious,  he  said, 
"my  pain  is  great ;  my  breath  and  strength  are  almost  gone ;  Oh  1  that  I  had  strength  to  preach  and  exhort 
all  around  me  to  live  like  christians,  to  adorn  their  professions.  My  heart  and  my  strength  fail  me;  but 
God  is  the  strength  of  my  heart  and  mv  portion  forever  Whom  have  I  in  neaven  but  Thee,  and  there  is 
none  upon  the  earth  in  comparison  of  Thee.  Thou  shall  guide  me  with  thy  ''ounsel.  and  afterwards  receive 
me  to  glory — 'Mark  the  perfect  man.  and  behold  the  upright,  for  the  end  of  that  man  is  ^eo^f.'  As  was  sai  I  of 
Woses,  he  was  meek  above  all  men  that  were  upon  'he  face  of  the  earth. — so  was  he  remarkable  for  his  kind- 
ness, patience,  humility,  and  charity.  Few  men  were  more  nidely  liufTeted  in  his  day,  and  no  man  bore  it  with 
more  equanimity  and  fortitude  than  he  did."  Yes,  the  meek  and  pious  Stone  was  rudely  bi.fleted  while  he 
lived,  and  his  charac'er  is  rudely  assailed  now  that  he  is  dead.  But  these  assaults  will  be  abortive.  His 
record  is  on  high,  and  his  memory  is  enshrined  in  Ihe  he.arts  "f  thousands,  and  while  piety  has  a  home  on  earth 
the  nanjeanl  character  of  B.  W.  Stone  will  be  vene-^ted.  For  a  further  refu'a'ion  of  the  charges  male  against 
Mr.  Stone,  by  Dr.  Davidson,  the  reader  (and  esoecially  the  Dr.)  is  referred  to  his  Biography,  in  general  and 
to  the  I3'h  Chapt.  of  part  1st,  and  to  the  Is',  21,  31  and  4ih  Chapters  of  part  2d,  in  particular.  The  writer 
could  wish  for  himself  and  Dr.  Davidson  no  greater  blessing  than  that  they  might,  by  the  grace  of  God, 
be  prejiared  to  die  as  calmly  and  triumphantly  as  did  the  venerated  Stone.  That  the  truth,  as  it  is  in  Jesus, 
may  triumph  over  error,  and  Christians  be  united  upon  it,  and  the  world  converted  to  it,  is  the  sincere 
prayer  of  the  ATTTunn 

Carlisle,  Ky.April  3d,  1847.  ^^  '  """• 

*  "It  is  worthy  of  remark,  that  within  a  few  hours  of  the  arrival  in  Paris  of  Dr.  Davidson's  '  History,'  in 
which  he  so  unkindly  and  unwarrantablv  attacks  the  reputation  of  the  departed  Stone,  his  mortal  remains 
■were  borne  through  its  streets  bv  the  aflection  and  benevolence  of  his  long-tried  friends,  to  be  deposited  at 
Caneridge,  the  scene  of  bit  labors  of  love  fer  near  half  a  century." 


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